The first book of the Hadiqatu'l-Haqiqat or the enclosed garden of the truth of the Hakim Abu'l-Majd Majdud Sana'i of Ghazna

THE FIRST BOOK

OF THE

HADlQATU' L-HAQIQAT

OR THE

ENCLOSED GARDEN OF THE TRUTH

OF THE

HAKIM ABU' L-MAJD MAJDUD SANA'I
OF GHAZNA.

EDITED AND TRANSLATED BY

MAJOR J. STEPHENSON,

Indian Medical Service ; Member of the Royal Asiatic Society, and of the
Asiatic Society of Bengal.

CALCUTTA :

PRINTED AT THE BAPTIST MISSION PRESS.
1910.

0

101701-7

PREFACE.

Several years ago, on looking up the literature pertaining to
the earlier Sufi poets of Persia, I found that there was no European
edition or translation, nor even any extended account of the contents
of any of the works of Sana'l. Considering the reputation of this
author, and the importance of his writings for the history of Sufiism,
the omission was remarkable ; and I was encouraged by Dr. E. D.
Ross, Principal of the Calcutta Madrasah, to do something towards
filling up the blank. The present volume is an attempt at a presen-
tation of a part of Sana'i's most famous work, which, it is hoped,
may serve to give an idea of his manner of thought not only to
Oriental scholars, but also to non- Orientalists who may be interested
in the mysticism of Persia.

MSS. of Sana'i's lladtqa are not rare in European libraries ;
and a selection of those contained in the British Museum and India
Office libraries furnished me with as many as I was able to collate
during the time I could devote to this work on the occasion of a recent
furlough. My selection of MSS. for collation was, I must confess,
somewhat arbitrary ; C I took because it was the oldest of those to
which I had access ; H because it also was of respectable age, and
fairly well written ; M mainly on account of its being easily legible,
this being a consideration, since my time in London was limited, and
the British Museum does not allow MSS. to leave the building ; 7
I took because it was written in Isfahan and so might embody a
Persian, as distinct from an Indian, tradition of the text; and A was
selected because it was stated to be 'Abdu'l-Latif's autograph of
his revision of the text. I must here acknowledge my gratitude
to the management of the India Office Library for the permission
accorded me to take away these two valuable MSS. for collation
in the country ; the materials upon which the present text is based
would otherwise have been much poorer, and the result even more
inconclusive than it is.

Though thus in some degree arbitrary, and restricted to only
two collections, I do not think a limited choice of MSS. could have

1V PREFACE.

turned out much more fortunately. It has at least, I think, brought
a considerable amount of light to bear on the history of the author's
text, especially with regard to the labours of its editor 'Abdu'l-
Lafcif in the seventeenth century ; though, as explained in the In-
troduction, I am very far from imagining that we have arrived at
any close approximation to the author's original. I do not say
that a reconstruction of Sana'l's original text is impossible ; though
judging merely from the MSS. I have examined, I am inclined to
doubt the possibility. The text fell into confusion at a very early
date, and it will perhaps only be by prolonged search or by a lucky
chance that a future editor will obtain a copy which approximates in
any close degree to the original ; though a closer and more prolonged
study of the copies we possess would, I have no doubt, give indications
as to the place of many lines and passages which in the present edition
are almost certainly wrongly placed or have been set apart as home-
less. But at the present stage of Oriental studies it is unprofitable
to devote to the preparation of a text the same prolonged research
which we are accustomed to see in editions of the classical authors
of Greece and Rome ; and the labour of scholars in the province of
Oriental letters is better expended on a first rough survey of the
ground, so much of which remains as yet absolutely unknown ;
when a general knowledge of the whole has been obtained, it will
be time to return for a thorough cultivation of each individual plot.

In the list of the variant readings I have found it quite impos-
sible to indicate the different order of the lines and sections in the
several MSS., nor have I as a rule given the variations in the titles
of the sections. Otherwise the list is complete.

The translation is as literal as I have been able to make it. The
notes are largely taken from the commentaries of 'Abdu'l-Latlf,
published along with the text in the Lucknow lithograph (L), and
of 'Alau'd-Din, similarly given in the lithograph (B) which I obtained
from Bombay. I have utilized all such portions of these comment-
aries as appeared to me to be helpful in arriving at an understanding
of the text ; matter taken from the commentary in the Lucknow
lithograph I have distinguished by the letter L, also used in the list
of variants to denote the readings of this lithograph ; similarly the
matter of 'Alau'd-Din's commentary is distinguished in the notes
by the letter B. Where the note presents a literal translation of the

PREFACE. V

commentaries, I have indicated this by the use of inverted commas ;
where my note gives only the general sense of the commentary I
have omitted the quotation marks, the source of the note being suffi-
ciently indicated by the appropriate letter.

In the fuller explanation of the technicalities of Sufi philosophy
I have drawn largely on the first volume of the late E. J. W. Gibb's
' History of Ottoman Poetry," and especially on the second chapter
of that work ; where allusions to proper names, etc., are not ex-
plained by the commentators, I have often quoted from Hughes 's
•' Dictionary of Islam." Quotations from the Qur'an I have usually
given in Palmer's translation. Finally, I am myself responsible for
the notes in cases where no source is given ; these are usually either
in places where the meaning of the text is not easy to grasp, and
where nevertheless the commentators, as not infrequently happens,
pass over the line without explanation ; or on the other hand such
notes refer to matters of common knowledge to Persian scholars,
which however may not be familiar to others ; I have added a certain
number of such in order, as stated already, to render the work of
some use to non-Persianists who take an interest in the philosophies
of the East.

Had I been able to devote myself continuously to the work, the
number of references from one part of the text to another might have
been considerably increased, and the author's meaning probably in
many places thus rendered clearer ; I think also, as I have already
said, lines and passages that are here doubtless misplaced might
have found, if not their original, still a more suitable home. But it
has often happened that months, in one case as many as eleven, have
elapsed between putting down the work and taking it up again ; and
thus all but the most general remembrance of the contents of the
earlier parts of the text has in the meanwhile escaped me. I can
only say that it seemed better to let the work go out as it is, than to
keep it longer in the hope of obtaining a continuous period of leisure
which may never come, for a more thorough revision and recasting
of the whole.

GOVERNMENT COLLEGE,

LAHORE :
June 1908.

ABBREVIATIONS.

L (in the notes) refers to the commentary of 'Abdu'l-Latif.
B (in the notes) refers to the commentary of 'Alau'd-Dm.
Gibb = A History of Ottoman Poetry, Vol. I, by E. J. W. Gibb, London.

Luzac & Co., 1900.
Sale = Sale's Translation of the Qur'an, with notes (several editions ; a

cheap one is published by Warne & Co.).
Stein. = Steingass's Persian-English Dictionary.
B.Q. =The Burhan-i Qati' (a Persian Dictionary, in Persian).

The scheme of transliteration adopted is that at present sanctioned by the
Asiatic Society of Bengal.

The references in the notes to other passages of the work are given accord-
ing to the page and line of the Persian text (indicated also in the margin of the
translation).

Quotations from the Arabic are indicated by printing in italics.

INTRODUCTION,

Page
I. LIFE OF THE AUTHOR . . . . . . vii

II. MANUSCRIPTS AND LITHOGRAPHS . . . . ix

III. HISTORY OF THE TEXT . . . . . . . . xiii

IV. THE COMMENTATORS . . . . . . . . xxi

V. THE Hadiqatu'l-Haqiqat . . .. .. .. xxv

VI. SANA'I'S PREFACE .. .. .. .. xxx

I. — LIFE OF THE AUTHOR.

Abu'1-Majd Majdud b. Adam Sana'i 1 was born at Ghazna, and
lived in the reign of Bahramshah (A.H. 512-548, A.D. 1118-1152).
Ouseley says of him that he ' ' while yet young became one of the
most learned, devout, and excellent men of the age which he adorned.
His praise was on every tongue; for, in addition to his accomplish-
ments in the Sufi philosophy, he possessed a kind and benevolent
heart, delightful manners, and a fine taste for poetry .... Sana! in
early life retired from the world and its enjoyments, and the reason
for his doing so is supposed to have arisen from the following cir-
cumstance.

" He had frequented the courts of kings and princes, and cele-
brated their virtue and generous actions. When Sultan Ibrahim of
Gha/ni determined upon attacking the infidel idolaters of India,
Hakim Sana! composed a poem in his praise, and was hurrying to the
court to present it before that monarch's departure. There was at
that time in Ghazni a madman known as Lai Khur (the ox-eater) , who
often in his incoherent wanderings uttered sentiments and observa-
tions worthy of a sounder head-piece ; he was addicted to drinking
wine, and frequented the bath. It so happened that Sanai, in passing
a garden, heard the notes of a song, and stopped to listen. After
some time the singer, who was Lai Khur, addressing the cup-bearer,

1 For the facts contained in the following sketch I am indebted to Sir
Gore Ouseley 's " Biographical Notices of the Persian Poets," Lond., Or. Trans.
Fund, 1846; Rieu's and Eth6's Catalogues; and Prof. Browne's " A Literary
History of Persia," Vol. II.

Vlii INTRODUCTION.

said, ' Saki, fill a bumper, that I may drink to the blindness of our
Sultan, Ibrahim.' The Saki remonstrated and said it was wrong to
wish that so just a king should become blind. The madman answered
that he deserved blindness for his folly in leaving so fine a city as
Ghazni, which required his presence and care, to go on a fool's errand
in such a severe winter. Lai Khur then ordered the Saki to fill
another cup, that he might drink to the blindness of Hakim Sana!.
The cup-bearer still more strongly remonstrated against this, urging
the universally esteemed character of the poet, whom everyone loved
and respected. The madman contended that Sana! merited the
malediction even more than the king, for with all his science and learn-
ing, he yet appeared ignorant of the purposes for which the Almighty
had created him ; and when he shortly came before his Maker, and
was asked what he brought with him, he could only produce pane-
gyrics on kings and princes, — mortals like himself. These words
made so deep an impression on the sensitive mind of the pious philo-
sopher, that he secluded himself from the world forthwith, and gave
up all the luxuries and vanities of courts.

" Sirajuddin Ali, in his ' Memoirs of the Poets,' says, that in
consequence of the sudden impression occasioned by Lai Khur's
remarks, Sana! sought instruction from the celebrated Sheikh Yusef
Hamdani, whose cell was called the ' Kaabah of Khorasan.'

" It was about this time that Behram Shah offered him his
sister in marriage, which honour, however, he gratefully declined,
and almost immediately set out on a pilgrimage to Mecca and Medinah.
It is to the refusal of the royal bride that he alludes in his Hedlkeh,
as an apology to the king, in the following lines : — 'I am not a person
desirous of gold or of a wife, or of exalted station ; by my God, I
neither seek them nor wish them. If through thy grace and favour
thou wouldest even offer me thy crown, I swear by thy head I should
not accept it.' ' The account of Sana'i's conversion contained in the
foregoing extract is probably, as Browne says, of little historical value.

Sana'! composed the present work after his return from the
pilgrimage ; according to most copies he completed it in A.H. 525
(A.D. 1131), though some MSS. have A.H. 534 or 535 (A.D. 1139-
1141).

Sana'l was attacked during his lifetime on account of his alleged
unorthodoxy ; but a fatwa was published by the Khalifa's court at

INTRODUCTION. IX

Baghdad, vindicating his orthodoxy against his calumniators. His
commentator 'Abdu'l-Latlf in his Preface (v. post.) mentions the
suspicions of the various sects on the subject of the Hakim's heresies.

Several dates are given for the Hakim's death. His disciple
Muhammad b. 'All al-Raffa (Raqqam), in a preface to the work
preserved in one of the Bodleian MSS., gives Sunday, the llth Sha'ban
A.H. 525 (A.D. 1131). This date, however, fell on a Thursday ; the
llth Sha'ban of the year A.H. 545 (A.D. 1150), which is the date
given by Taq! Kashi and the AtaJikada, was, however, a Sunday.
Daulat*hah and Haji Khalfa give A.H. 576 (A.D. 1180, 1181). Since
the poet completed his Tarlqu't-Tahqiq in A.H. 528, the earliest of the
three dates is impossible ; the second would appear to be the most
probable.

Besides the Hadiqatu'l-Haqiqat, the first chapter of which is here
presented, Sana'! wrote the Tariqu' t-Tahqlq ("Path of Verification"),
Gharib-nama ("Book of the Stranger"), Sairu'l-'ibad ila'l-Ma'ad
(" Pilgrimage of [God's] servants to the Hereafter"), Kar-nama
("Book of Deeds"), 'Ishq-nama ("Book of Love"), and
'Aql-nama (" Book of Reason "), as well as a Dlwan, or collection of
shorter poems in various metres. All these works, with the exception
of the Hadiqa and the Dlwan, are said by Prof. Browne, from whom
the above list is taken, to be very rare.

II. — MANUSCRIPTS AND LITHOGRAPHS.

I have used the following manuscripts and lithographs in the
preparation of the text :—

(1) Br. Mus. Add. 25329. Foil. 298, 7|//x4f//, 15 11. 2f" long,
in small Nestalik, with gold headings, dated Safar A.H. 890 (A.D.
1485) [Adam Clarke].

There are marginal additions by two other hands ; f . 1 is on differ-
ent paper, by a different and later hand. The letters ^ x r r are
often not distinguished, ^ never ; i and *_> are often not dis-
tinguished from ,} and «-> ; the small letters are often without
dots ; the scribe usually writes the modern undotted ^ with three
dots below. There are large omissions as compared with later MSS.
and the lithographs.

I denote this MS. by C.

X INTRODUCTION.

(2) Br. Mus. Or. 358. Foil. 317, 6f" x 3f, 17 11. 2" long, in
small Nestalik, in two gold-ruled columns, with two 'unvans, ap-
parently written in the 16th cent. [Geo. Wm. Hamilton].

There are many marginal additions, mostly by one, a later, hand :
the MS. as a whole has been subjected to a great many erasures and
corrections. The writing is good, the pointing of the letters fairly
complete ; the scribe usually writes ^ and <-> , the ^ rarely appears
with three dots below. The MS. contains the prefaces of Raqqam
and of Sana'i himself • but, like the preceding, shows omissions as
compared with later MSS. and the lithographs.

I denote this MS. by H.

(3) Br. Mus. Add. 16777. Foil. 386, 10f" x 6J", 15 11., 3J" long,
in fair Nestalik, with gold-ruled margins, dated A. H. 1076 (A.D. 1665)
[Wm. Yule].

This is a clearly written MS., the pointing of the letters usually
full, £ and «_> are frequently distinguished by their dots, and the
pure ^JN. usually written with three dots below. Erasures are not
frequent ; the marginal corrections usually by the original hand. This
MS. gives a very large number of divergent readings as compared
with the others ; its order is very different from that of the others ;
it is, as regards its extent, not so much defective as redundant, long
passages appearing twice, and some passages not to be found in any
of my other sources are also included. Some of these latter I have
found in subsequent chapters of the ttadiqa, and it is possible that a
more thorough search might have shown that they are all contained
there.

This MS. is denoted by M.

(4) Ind. Off. 918. Ff. 395, 2 coll. each 11. 15 ; Nasta'lik : the
last four pp. written by another hand ; 9|" x 5|". Written at Isfahan
A.H. 1027 (A.D. 1618) ; occasional short glosses on the margin.

A clearly written and well-preserved MS. , closely related to the
following. The letters ^ and ^ are frequently distinguished ;
the sign madda is usually omitted.

I denote this MS. by I.

(5) Ind. Off. 923. The description given in the Catalogue is as
follows- — " Sharh-i-Hadikah. The revised and collated edition of
Sana'i's Hadikah with a commentary and marginal glosses by 'Abd-
allatif bin 'Abdallah al-'Abbasi, who is best known by his revised

INTRODUCTION. XI

and annotated edition of Jalal-aldin Rumi's Mathnawi, his comment-
aries on the same poem, and a special glossary, Lata'if-allughat
(lithogr. Lucknow under title Farhang-i-Mathnawi 1877). He died
1048 or 1049 (A.D. 1638, 1639) in Shahjahan's reign. The present
copy, which is the author's autograph, was finished by him 20th
Jumada alawwal A.H. 1044 ( = Nov. llth, 1634), and represents an
abridgement from a larger commentary of his, the Lata'if al Hada'ik,
from which also the glosses are taken (marked tl). According
to the dibaca he began the larger work 1040 and completed it 1042
(1630-33) supported by his friend Mir ' Imad-aldin Mahmud al
Hamadani, with the takhallus Ilahi, the author of the well-known
tadhkirah of Persian poets the Khazina-i-Ganj."

The following is an account of the contents of this MS. First
comes a short preface by 'Abdu'l-Lafcif, introducing Sana'i's own
preface, which is stated to have been written to the complete collec-
tion of his writings ; it is frequently, states 'Abdu'l-Latif , not to be
found in copies of his works. After Sana'i's preface comes another,
called Rasta-i khiyaban, by 'Abdu'l-Latif, described as a short
preface to this writer's commentary ; this concludes with a reference
to Ilahi and his share in the work, and two tarikhs by Ilahi, giving
A.H. 1040 as the date of its commencement, and 1042 as that of its
completion. A few more lines by 'Abdu'l-LatTf introduce the work
itself. The original numbering of the folia commences with the
text ; there is also a pencil numbering, in English characters, begin-
ning with the first preface The poem closes with 59 verses, in the
same metre, which form an address to Abu'l- Hasan 'Ali b. Nasir
al Grhaznawi , named Biryangar, sent to him at Baghdad, because
of the accusations of the traducers of the book. The date of comple-
tion of the text is given as A.H. 535 ; and, in a triangular enclosure of
gold lines, it is stated that " this honoured copy was completed
20th Jumada al-awwal, 1044 A.H." A few pages at the end, written
by the same hand, give an account of how the book was sent to
Biryangar at Baghdad, on account of the accusations that were
brought against it ; how it was found to be orthodox, and a reply
sent to Grhazni.

This MS. I denote by A.

(6) The Lucknow lithograph published by the Newal Kishore
Press, dated A.H. 1304 (A.D. 1886). This is an edition of the whole

Xll INTRODUCTION.

work, including prefaces and 'Abdu'l-Latif's commentary. It com-
prises 860 pp., of 15 verses to a page ; the paper, as usual, is some-
what inferior ; the text is on the whole easily legible, but the same can-
not always be said for the commentary, written in the margins and
in a much smaller hand. It contains first a list of the titles of all the
sections of all the chapters, followed by some verses setting forth
the subjects of the ten chapters each as a whole. The ornamental
title-page follows, stating that the Hadiqa of Sana' I is here accom-
panied by the commentary Lata'ifu'l-B.ada'iq of 'Abdu'l-Latif al-
'Abbasi. On p. 2 begins the ' First Preface ' , called Miratu'l-Hada'iq,
by 'Abdu'l-Latif, dated 1038 A. H. ; this is not included in A ; an
abstract of it is given later (v. p. xxi). After this comes Sana'i's pre-
face with 'Abdu'l-Latif's introductory words, as in A ; this is called
the ' Second Preface ' . The ' Third Preface ' , which is 'Abdu'l-
Latif's Rasta-i-khiyaban, is here written in the margins of the
' Second Preface '. Then comes the text with marginal commentary,
introduced as in A by a few more words from 'Abdu'l-Latif. At
the conclusion of the work is the address to Biryangar ; and finally
some qit'as on the dates of commencement and completion of the
printing of the book.

I denote this lithograph by L.

(7) I obtained from Bombay, from the bookshop of Mirza Muham-
mad Shirazi, another lithograph, which comprises only the first
chapter of the work accompanied by a copious marginal commentary.
Pp. 15 + 4 + 31 + 188, 15 11. to a page; published at Luharu (near
Hissar, Punjab) 1290 A.H. (1873 A.D.). The title-page states that
this is the commentary on Sana'i's Hadiqa by Nawab Mirza 'Alau'd-
Din Ahmad, Khan Bahadur, chief (i^s^j* &^*j*) of Luharu,
called 'Ala'i, the scribe being Maulavi Muhammad Ruknu'd-Din
of Hissar. Ruknu'd-Din states (p. 2) that he himself was doubtful
of many words, and did not understand a number of the verses ; he
took his difficulties to 'Ala'i, who explained all ; and " Praise be to
God, there never has been such a commentator of the Hadiqa, nor
will be ; or if there is, it will be an imitation or a theft from this king
of commentators." This reads rather curiously when considered in
connection with the fact, to be mentioned hereafter, that the authors
have incorporated in their commentary the whole of that of 'Abdu'l-
Latif, and that their original contributions to the elucidation of the

INTRODUCTION. xiii

text are of slight value. Ruknu'd-Dm was asked one day by
the printers (£>^« ^U.J' jfe) to bring them his copy (^1^) of the
Hadiqa on its completion, for printing and publication. Pp. 4 — 10
are occupied by an Arabic preface by Ruknu'd-Din, again in
extravagant praise of 'Ala'l and his accomplishments as a com-
mentator. There follows (pp. 11 — 14) another title-page, and a short
poem by 'Ala'l ; and then (p. 15) a qit'a, giving the dates of com-
mencement and completion of the work. Four pages of introduction
(pp. 1 — 4) follow, and again with separate paging, 31 pp. of commen-
tary on the first 28 pp. of the text, the reason apparently being that
the whole of the commentary on these pages could not conveniently
be written in the margins. The text comprises 186 pp., and includes
(though I cannot find this stated anywhere) only the first book of the
complete Hadiqa ; the volume is concluded by some lines of 'AlaT
in praise of Muhammad, and a benediction. At the end of the
marginal notes on every page is written " ' Ala'l sallamahu ,' ' or
" Mauland 'Ala'i sallamahu Alldhu ta'a/a."

III. — HISTORY OF THE TEXT.

Muhammad b. 'All Raqqam informs us, in his preface to the
Hadiqa, that while Sana'! was yet engaged in its composition, some
portions were abstracted and divulged by certain ill-disposed persons.
Further, 'Abdu'l-Latif in his preface, the Miratu'l-Hada''iq, states
that the disciples of Sana 'I made many different arrangements of'
the text, each one arranging the matter for himself and making his
own copy ; and that thus there came into existence many and various
arrangements, and two copies agreeing together could not be found.

The confusion into which the text thus fell is illustrated to some
extent by the MSS. which I have examined for the purpose
of this edition. C shows many omissions as compared with later
MSS. ; at the same time there is a lengthy passage, 38 verses, which
is not found in any other ; H, though also defective, is fuller than C
but evidently belongs to the same family. M contains almost all
the matter comprised in 'Abdu'l-Latif's recension, much of it twice
over, as has already been mentioned ; and in addition about 300
verses, or altogether 10 folia, which apparently do not of right
belong to this first chapter at all ; the first chapter, too, is here divided

xiv INTRODUCTION.

into two chapters. The remaining MSS. and lithographs agree closely
with each other and are evidently all nearly related.

The same story, of an early confusion of the text, is even more
strikingly brought out if, instead of the omissions and varying extent
of the text in the several MSS., we compare the order of the text.
Here M startles us by giving us an order totally at variance with that
of any other of our sources. There seems to be no reason for this :
the arrangement of the subject is not, certainly, more logical : and
it would appear that the confusion has simply been due to carelessness
at some early stage of the history of the text ; the repetitions, and
the inclusions of later parts of the work, point to the same explana-
tion. I need only mention the consequent labour and expenditure of
time on the collation of this manuscript. C and H agree mostly
between themselves in the order of the text, and broadly speaking the
general order is the same as that of the later MSS. ; the divergences
would no doubt have appeared considerable, but that they are
entirely overshadowed by the confusion exhibited by M. I ALB agree
closely with each other, as before.

The same confusion is again seen in the titles of the various
sections as given in the several MSS. I am inclined to doubt how
far any of the titles are to be considered as original ; and it seems to
me very possible that all are later additions, and that the original
poem was written as one continuous whole , not divided up into short
sections as we have it now. At any rate, the titles vary very much
in the different MSS. ; some, I should say, were obviously marginal
glosses transferred to serve as headings ; in other cases the title has
reference only to the first few lines of the section, and is quite inappli-
cable to the subject-matter of the bulk of the section ; in other cases
again it is difficult to see any applicability whatever. It appears to
have been the habit of the copyists to leave spaces for the titles,
which were filled in later ; in some cases this has never been done ; in
others, through some omission in the series, each one of a number of
sections will be denoted by a title which corresponds to that of the next
following section in other MSS.

It is then obvious that 'Abdu'l-Latif is right in saying that in the
centuries following Sana'i's death great confusion existed in the text
of the Hadiqa. This text he claims to have purified and restored, as
well as explained by means of his commentary ; and it is his recension

INTRODUCTION. XV

which is given in A, as well as in the Indian lithographs L and B. He
says that he heard that the Nawab Mirza Muhammad 'Aziz Kaukil-
tash, styled the Great Khan, had, while governor of Gujrat in the
year 1000 A.H., sent to the town of Grbaznin a large sum of money
in order to obtain from the tomb of Sana'! a correct copy of the
Hadiqa, written in an ancient hand ; this copy the Nawab, on his
departure on the pilgrimage, had bestowed on the Amir 'Abdu'r-
Razzaq Ma'muri, styled Muzaffar Khan, at that time viceroy of that
country. 'Abdu'l-Latif, however, being then occupied in journeys
in various parts of India, could not for some time present himself
before the Amir ; till in A.H. 1035 this chief came to Agra, where
'Abdu'l-Latif presented himself before him and obtained the desire
of so many years. This MS. of the Hadiqa had been written only
80 years after the original composition, but the text did not satisfy
the editor, and it was besides deficient, both in verses here and
there, and also as regards twenty leaves in the middle of the
work.

In the year A.H. 1037 'Abdu'l-Latif came to Lahore, where
having some freedom from the counterfeit affairs of the world and
the deceitful cares of this life, he entered again on the task of editing
the text, with the help of numerous copies supplied to him by learned
and critical friends. He adopted the order of the ancient MS. before-
mentioned, and added thereto such other verses as he found in the
later MSS. which appeared to be of common origin, and to harmonize
in style and dignity and doctrine, with the text. As to what 'Abdu'l-
Latif attempted in his commentary, v. p. xxii post.

So far Abdu'l-Latif 's own account of his work. We can, however,
supplement this by a number of conclusions derived from the MSS.
themselves.

In the first place, it appears that A is not, as stated in the India
Office Catalogue, 'Abdu'l-Latlf's autograph copy. The statement
that it is so is apparently based on the fact of the occurrence of the
words " harrarahu wa sawwadahu 'Abdu'l-Latif b. ' Abdu' 'llahi 'l-
'Abbdsi," at the end of the editor's few words of introduction to
Sana'l's preface ; and again of the occurrence of the words "harrarahu
'Abdu'l-Latif . . . . ki sharih wa musahhih-i in kitdb-i maimunat-
nisdb ast," at the end of the few lines of introduction immediately
preceding the text. But both these sentences are found in the

XVI INTRODUCTION.

Lucknow lithograph, and therefore must have been copied in all the
intermediate MSS. from 'Abdu'l-Latlf's autograph downwards ;
the words in each case refer only to the paragraph to which they are
appended, and were added solely to distinguish these from Sana'l's
own writings.

I cannot find any other facts in favour of the statement that A
is the editor's autograph; there are, however, many against it. Thus
A is beautifully written, and is evidently the work of a skilled pro-
fessional scribe, not of a man of affairs and a traveller, which 'Abdu'l-
Latif represents himself as having been. Again, there are occasional
explanatory glosses to the commentary, in the original hand ; these
would have been unnecessary had the scribe been himself the author
of the commentary. The handwriting is quite modern in character
and the pointing is according to modern standards throughout ; the
late date of A is immediately brought out clearly by comparing it with
I (of date 1027 A.H.) or M (of date 1076 A.H.) ; though the supposed
date of A is 1044 A.H. it is obviously much later than either of the
others. But perhaps the most curious bit of evidence is the follow-
ing ; at the top of fol. 116 of the text of A there is an erasure, in
which is written y in place of an original reading \), and as it happens
this line is one which has been commented on by the editor ; in the
margin is a note in a recent hand, — *<x£ Axi^J ^t \) ^l^ ±—> ji£\ j±
JL*i <*U|^ o—y •ky.y0 cAj *>\ t^ ^s^y* *' \4^j*» J> which is true, — the
commentary certainly presumes a reading jl, but this MS. had
originally \) ; the scribe could not therefore have been the com-
mentator himself, i.e., 'Abdu'l-Lafcif.

Further, not only is A not 'Abdu'l-Latlf's autograph, but it
does not accurately reproduce that autograph. I refer to 34 short
passages of Sana'l's text, which in A are found as additions in the
margin ; these, though obviously written in the same hand, I regard
as subsequent additions from another source by the same scribe, not
as careless omissions filled in afterwards ,on comparing the copy with
the original. In the first place, the scribe was on the whole a careful
writer ; and the mistakes he has made in transcribing the commentary,
apart from the text, are few. The omissions of words or passages
of commentary, which have been filled in afterwards, are altogether
10 ; of these, two are of single words only ; two are on the first page,
when perhaps the copyist had not thoroughly settled down to his

INTRODUCTION. XV11

work ; five are short passages, no doubt due to carelessness ; and one is
a longer passage, the whole of a comment on a certain verse, — an ex-
ample of carelessness certainly, but explicable by supposing that
the scribe had overlooked the reference number in the text indicating
that the comment was to be introduced in relation to that particular
verse. Roughly speaking, the commentary is of about equal bulk
with the text ; yet the omissions of portions of commentary by the
copyist are thus many fewer in number and much less in their united
extent than the omissions of the text, — supposing, that is, that the
marginal additions to the text in A are merely the consequence of
careless copying. The reverse would be expected, since owing
to the manner of writing,, it is easier to catch up the place where one
has got to in a verse composition ; it would seem therefore, as said
above, that the comparatively numerous marginal additions to the
text are rather additions introduced afterwards from another source
than merely careless omissions in copying. In the second place,
none of these 34 passages are annotated by 'Abdu'l-Latif ; in all likeli-
hood, if they had formed part of his text, some one or more of the
lines would have received a comment. The passages comprise, to-
gether, 63 verses ; there is only one instance in the First chapter of
the Radiqa of a longer consecutive passage without annotation, and
in general it is rare (eleven instances only) to find more than 30
consecutive verses without annotation ; usually the editor's com-
ments occur to the number of two, three or more on each page of 15
lines. I think, therefore, it must be admitted that the chances would
be much against a number of casual omissions aggregating 63 lines
falling out so as not to include a single comment of the editor.
Thirdly, it is a remarkable fact that of these 34 passages the great
majority are also omitted in both C and H, while they are present in
both M and I ; to particularize, C omits 30£, H omits 28, both C and
H omit 25|, and either C or H or both omit every one of these 34
passages ; while I and M each have all the 34 with one exception in
each case ; further, while many of these 34 marginally added pas-
sages in A correspond exactly to omissions in H, the corresponding
omissions in C may be more extensive, i.e., may include more, in
each case, of the neighbouring text.

We must therefore, I think, conclude that after completing the
transcription of A the scribe obtained a copy of the Hadiqa of the

XV111 INTRODUCTION.

type of I or M, and filled in certain additions therefrom ; and that
'Abdu'l-Latif's edition did not originally contain these passages.

Let us turn to a consideration of I and its relation to 'Abdu'l-
Latif's edition. I is dated A.H. 1027 ; it is, therefore, earlier than
'Abdu'l-Latif's edition of A.H. 1044. As we have seen, A is not
'Abdu'l-Latif's autograph ; but we have, I think, no reason to doubt
that it was either copied from that autograph, or at any rate stands
in the direct line of descent ; so much seems to be attested by the
occurrence of the words " karrarahu lAbdu'l-Latif ...... ", and

by the inscription at the end as to the completion of the book in
A.H. 1044, the actual date of the completion of 'Abdu'l-Latif's
work. Regarding, then, A as presenting us (with the exception of the
marginally added passages) with a practically faithful copy of
'Abdu'l-Latif's own text, we notice a striking correspondence between
this text and that of I. As to the general agreement of the readings
of the two texts, a glance at the list of variants will be sufficient ;
and it is not impossible to find whole pages without a single differ-
ence of any importance. The titles also, which as a rule vary so much
in the different MSS., correspond closely throughout. The order of
the sections is the same throughout ; and the order of the lines within
each section, which is also very variable in the various MSS., corres-
ponds in I and A with startling closeness. The actual spellings of
individual words also, which vary even in the same MS., are fre-
quently the same in I and A ; for example, at the bottom of p. r I of
the present text the word y or ^y* occurs three times within a
few lines. The word may also be written ^ ', (j*^ ; thus while C
and M have y. ^y>, H has first ^ and then twice c$y*J I how-
ever has first yf and then twice .j^-f, and this is exactly repeated
in A. Another example occurs a few lines afterwards (p. rr , 1. l) ; the
reading is ^i£~ j^, mar-i shikanj, mar being followed by the izafat ;
this I writes as i£*» <^^ ; in A an erasure occurs between jU

and £>-££, doubtless due to the removal of a ^ originally written
there as in I.

The above will serve to show the close relation between I and A.
or between I and 'Abdu-1-Latif's autograph, of which A is a copy
or descendant. But, however close this relationship, 'Abdu'l-Latif
cannot actually have used I in the preparation of his revision of
the text, or he would certainly have incorporated many of the 34

INTRODUCTION. XIX

passages before alluded to, which are all, with one exception, con-
tained in I. These, we have seen, were only added by the scribe of
A, and by him only subsequently, from another source, after he
had completed his transcription from 'Abdu'l-Latif 's autograph.

The facts, then, are these. There was in existence, before
'Abdu'l-Latlf's time, a tradition, probably Persian, of the order of
the text, which he adopted even in detail. This is represented for
us by I, written A.H. 1027 at Isfahan ; but I itself is somewhat fuller
than the copy of which 'Abdu'l-Latif made such great use. This
copy may be called P. Such use, indeed, did 'Abdu'l-Lafcif make
of P, that, so far as can be seen, it is only necessary that he should
have had P before him, with one or two other copies from which he
derived a certain number of variant readings, which he substituted
here and there in his own edition for those of P.

We have now brought down the history of the text to A.H. 1044.
Not much remains to be said ; A, as we have seen, is quite possibly a
direct copy of 'Abdu'l-Latif's autograph, with, however, marginal
additions from another source. This other source might be at once
assumed to be I, but for the fact that only 33 out of the 34 marginally
added passages occur in I ; and it still seems to me at least possible that
I was thus used. I, though written at Isfahan, was probably by
this time in India, where A, the so-called " Tippu MS.," was cer-
tainly written ; at least, that I did come to India may be assumed
from its presence in the India Office Library. Again, though it is,
I think, impossible that the whole of the 34 passages addsd marginally
in A should have been careless omissions of the copyist, one or two
might possibly be so, and it is possible that the single line now under
discussion may be such an omission, filled in from the scribe's original,
not from another source. Finally it is, of course, always possible
that the additions were taken from two sources, not one only ; i.e.,
that while perhaps even 33 were filled in after comparison with I,
the single remaining line may have been derived from elsewhere.
Though absent in C, it is present in both H and M.

As to the lithographs, both are obviously descendants of A.

The above conclusions may be summarized in the following
stemma codicum.

XX

INTRODUCTION.
Sana'i's original (534 ?).

\ 0 (890)

\ H (10th cent, A.H.). P (10th cent

M (1076).

. A.H. ?). Other MSS.'used
by 'Abdu'i-Latif.

I (1027). ' Abdu'l-Latlf's autograph.
(1044)

A as originally written.

\ A with marginal additions.
(12th cent. A.H.).

L (1304)

B (1290)

The present text is founded on that of the Lucknow lithograph
L, with which have been collated the other texts mentioned above.
L is practically a verbatim copy of A, the value of which has been
discussed above. Though MSS. of the Hadtqa are not rare, at least
in European libraries, I have not met with any in India ; and a con-
siderable portion of the first draft of the translation and notes was
done on the basis of L and B alone. The Hadiqa is not in any case
an easy book, with the exception, perhaps, of a number of the anec-
dotes which are scattered through it ; and it was rendered far more
difficult by the fact, which I did not recognize for some time, that a
very great amount of confusion exists even in the text as it is pub-
lished to-day, in the lithographs descended from 'Abdu'l-Latif's
recension. There appeared to be frequently no logical connection
whatever between successive verses ; whole pages appeared to con-
sist of detached sayings, the very meaning of which was frequently
obscure ; a subject would be taken up only to be dropped imme-

INTRODUCTION. XXI

diately. I ultimately became convinced that the whole work had
fallen into confusion, and that the only way of producing any result
of value would be to rearrange it. This I had done, tentatively,
for part of the work, before collating the British Museum and India
Office MSS. cited above.

When I came to examine the MSS., the wide variations, not only
in the general order of the sections to which allusion has already been
made, but in the order of the verses within each section, showed me
that probably no MS. at the present day, or at any rate none of those
examined by me, retains the original order of the author; and I felt
justified in proceeding as 1 had begun, altering the order of the lines,
and even of the sections, if by so doing a meaning or a logical connec-
tion could be brought out. I need not say that the present edition
has no claims to represent Sana'i's original; probably it does not
represent it even approximately. In some cases there is, I think,
no doubt that I have been able to restore the original order of the
lines, and so to make sense where before it was wanting ; in other
cases this is possible, but I feel less confident ; while in still others
the reconstruction, preferable though I believe it to be to the order
as found in any single MS., is nevertheless almost certainly a make-
shift, and far from the original order. Lastly it will be seen that I
have quite failed, in a number of instances, to find the context of
short passages or single lines ; it seemed impossible to allow them to
stand in the places they occupied in any of the MSS., and I have,
therefore, simply collected them together, or in the case of single
lines given them in the notes.

IV. — THE COMMENTATORS.

KLwaja 'Abdu'l-Latif b. 'Abdullah al-'Abbasi, already so fre-
quently mentioned, explains to us in his Preface, the Miratu'l-
Hadd'iq, what he has attempted in his commentary on the Hadiqa.
He states that he wras writing in A.H. 1038, in the second year of the
reign of the Emperor Shahjahan, that he had already completed his
work on Jalalu'd-Dln Rurni's Mathnawl, and that he had in A.H.
1037 settled down to work on the Hadiqa. What he professes to
have done for the text of that work has been mentioned in the last
section ; the objects he has aimed at in the way of commentary and
explanation are the following : —

XXV. INTRODUCTION.

Firstly, he has followed up the references to passages in the
Qur'an, has given these passages with their translations, and a state-
ment of the sura in which they are to be found. Secondly, the tradi-
tions referred to are also quoted. Thirdly, obscure passages have
been annotated ; and strange or curious Arabic and Persian words
have been explained, after an investigation into their meanings in
trustworthy books. Fourthly, certain signs have been used in trans-
cribing the text, in order to fix the signification of various letters :
thus the ya'i khitabl is denoted by £ subscript, the ycfi majhul simi-
larly by jjr*, the ya'i ma'ruf by £«, the Persian «-£ (-1) by »_i,
the Arabic *3 by a , and so on. Again the vocalization has been
attended to in words which are often mispronounced ; thus ignorant
people often substitute fatha for kasra in such words as * khizana ', of
which the Qdmus says • " Kh.izana is never pronounced with fatha " ;
' Sharnal', meaning the North wind, should be pronounced with
fatha, not kasra, as is often done. The izafat, jazm, and other ortho-
graphical signs have often been written in the text ; and finally
a glossary of the less known words has been added in the margin-
Since it is inconvenient to have text and commentary separate, ** in
this copy the whole stability of the text has been dissolved, and the
text bears the commentary along with it (<J*" d*- I) *».-> ^
±£ *i-y _ £ J/el^. \j ^Lc jj:|j, jji ), i.e., text and commentary are
intermingled, the commentary not being written in the margin,
but each annotation immediately after the word or line to which it
applies. These researches the author has also written out separately,
and called them " Lata'ifu'l-Hada'iqmin Nafa'isi'l-Daqa'iq." The
date is again given as A.H. 1038.

It appears then that the original form of the commentary was
not that of marginal notes, as it is presented in A and L ; that it
was completed in 1038 A.H., and, in its separate form, was called
the Lata'ifu'l-Hada'iq. That this is the name of the commentary
we know and possess, seems to have been the opinion of the scholar
who prepared the Lucknow lithograph, which is entitled " Sana'l's
Hadiqa, with the commentary Lata'ifu'l-Hada'iq."

Besides the preface just considered, there is also another, found
in both A and L, called the Rasta-i Khiyaban, written especially, it
would seem, as an introduction to the commentary Lo^a'l/it'f-
Hada'iq. After dwelling on the unworthiness of the writer, 'Abdu'l-

INTRODUCTION . XX111

Latlf states that the interpretations given by him are not mere expres-
sions of private opinion, but are derived from the best Arabic and
Persian books ; the emendations of the text are all derived from
authentic MSS., and are in accordance with the judgment of discern-
ing men; everything has been weighed and discussed by the learned.
He does not, however, say that these explanations are the only ones,
nor that he has commented on every line that to some people would
seem to require it. Though his work may seem poor now while he
is alive, it may grow in the esteem of men after his death. The work
has been done in the intervals of worldly business, while occupied
with affairs of government. There follows a lengthy eulogy of his
friend Mir 'Imadu'd-Din Mahmud al-Hamadanl, called Ilahi; two
tarikhs by whom close this preface. The first tdrlkh says that the
work having been begun in the year 1040, all the correction and
revision was completed in 1042 ( ^^^ ,_*«.su^ s.j*i J^^t^* j,j

the second simply gives the date 1040.

These dates evidently cannot refer to the edition and commen-
tary as first written ; since we have seen that the text and the
Latd'i/u''l-Hadd'iq are referred to by 'Abdu'l-Latif in 1038 as having
been completed. It would seem that the editor had either been at
work on another, revised and improved edition ; or, as is assumed
in the India Office Catalogue (No. 923), on an abridgment of his
earlier work. Lastly, we have the date 1044 for the completed work
of which A is a copy (see description of contents of A, in Section II,
p. xi) ; and this seems to represent the final form of the work, in
which the annotations are written in the margin, not, as at first,
intermingled in the text.

In the India Office Catalogue the series of events is interpreted
somewhat differently. The commentary as it appears in A (and L,
the only form, apparently, in which we possess it) is stated to be an
abridgement from a larger commentary, the Latd'ifu'l-Hadd'iq;
according to the preface (the Catalogue states) the larger work wab
begun in 1040 and completed in 1042. It is with diffidence that I
venture to question this presentation of the facts ; but A. in the des-
cription of which the above statements occur, does not contain the
preface called Mirdtu'l-Hadd'iq, and therefore presents no indication
that the text and Laid'ifu'l-Hada'iq'had already been completed in

XXIV INTRODUCTION.

1038. That the work done between 1040 and 1042 consisted in the
preparation of^the'original Lata'iju'l-Hada'iq is, from the statement
of the Miratu'l-Hada'iq, impossible. We have seen, moreover, that
the tradition in^India is that the commentary as we have it, as it
appears in A and L, is the Lata'ifu'l-Hada'iq itself, and not an
abridgement. I do not gather from the India Office Catalogue or
elsewhere that two ''commentaries, a larger and a smaller, are actu-
ally in existence ; there may be other evidences of their former
existence of which I am ignorant, but so far merely as my own
knowledge goes, I can see no reason for assuming two commentaries,
and would look on the labours of 1040 — 1042 in the light of revision
and rearrangement, a work which was perhaps only finally completed
in 1044, the date given in A for the completion of the work.

Besides his work on the Hadlqa, 'Abdu'l-Latlf had previously,
as has been mentioned, published a revised and annotated edition of
Jalilu'd-Din Rumi's MatJmawi, commentaries on the same poem,
and a special glossary, the Lata'ifu'l-Lucjhat, lithographed at Luck-
now in A.D. 1877 under the title Farhany-i Mathnawl. He died in
1048 or 1049 A.H. (A.D. 1638, 1639).

A general description of the volume containing the other com-
mentary which I have used in the preparation of the notes appended
to the present translation, has already been given. Of the authors,
or author and scribe, Mirza 'Alau'd-Dln Ahmad of Luharu, called
'Ala'i, and Maulavl Muhammad Ruknu'd-Din of Hissar, I know no
more than is to be gathered from their prefaces.

Their commentary is of slight value as compared with that of
'Abdu'l-Latlf ; that is to say, that part of it which is original. The
commentary is considerably more bulky than ' Abdu'l-Latif's, per-
haps between two and three times as extensive ; but it includes,
without one word of acknowledgment, the whole of 'Abdu'l-Latif's
work. This is, in the great majority of cases, reproduced verbatim ;
in some instances a paraphrase of 'Abdu'l-Latif's commentary has
been attempted, and in certain of these it is plain that the authors
did not understand the sense of what they paraphrased. Of their
own work, a certain amount is superfluous, the sense of the text being
immediately obvious ; a certain amount is mere paraphrase of
Sana'T's word> : and another portion consists in an attempt to read

INTRODUCTION. XXV

mystical meanings into the original in passages which, as it seems,
were never intended by the author to bear them. Notwithstanding
these facts, I have, as will be seen, quoted freely in my notes from
their commentary ; for a certain portion of their work is helpful, and
moreover, it seemed to me to be of interest to give in this way a speci-
men of present-day Indian thought and criticism in the field of Sufiis-
tic philosophy. I cannot, however, leave the subject of Sana'i's
commentators without expressing my sorrow that scholars should have
existed who were not only capable of such wholesale theft, but even
lauded themselves on the results of it ; witness the extravagant
praise of 'Ala'l in Ruknu'd-Dln's preface ; and again the words
' Praise be to God ! There has never been such a commentator of
the Hadlqa. nor will be ; or if there is, it will be an imitation or a theft
from this king of commentators ! ' ' There is also no indication that
the volume comprises only one out of ten chapters of the Hadlqa ; it
is everywhere implied that the complete Radiqa is presented.

V. — THE HADIQATU'L-HAQJQAT.

The Hadiqatu'l-Haqjqat, or the "Enclosed Garden of the
Truth ", commonly called the Hadlqa, is a poem of about 11,500
lines ; each line consists of two hemistichs, each of ten or eleven
syllables ; the bulk, therefore, is equal to about 23,000 lines of
English ten-syllabled verse. It is composed in the metre
which may be represented thus : —

/ / f "/ WW ../•••/ / / / v^W /

- v*r - | w-w- (• -||-w--|w-^-|

The two hemistichs of eacli verse rhyme ; and the effect may there-
fore roughly be compared to that of English rhymed couplets with
the accent falling on the first (instead of the second) syllable of
the line, and, occasionally, an additional short syllable introduced
in the last foot.

The chapters of which the Hadlqa consists treat, according to
a few lines of verse at the end of the table of contents in the Luek-
now edition, of the following subjects ; the First, on the Praise of
God, and especially on His Unity ; the Second, in praise of Muham-
mad ; the Third, on the Understanding; the Fourth, on Knowledge ;
the Fifth, on Love, the Lover, and the Beloved ; the Sixth, on Heed-

XXVI INTRODUCTION.

les.sn.ess ; the Seventh, on Friends and Enemies ; the Eighth, on the
Revolution of the Heavens ; the Ninth, in praise of the Emperor
Shahjahan ; the Tenth, on the charsfcters or qualities of the whole
work. This, however, is not the actual arrangement of the work as
presented in the volume itself ; the first five chapters are as already
given, but the Sixth concerns the Universal Soul ; the Seventh is on
Heedlessness ; the Eighth on the Stars ; the Ninth on Friends and
Enemies ; the Tenth on many matters, including the praise of the
Emperor. Prof. Browne (Lit. Hist. Persia, vol. ii, p. 318) gives
still another order, apparently that of an edition lithographed at
Bombay in A.H. 1275 (A.D. 1859).

Sana'l's fame has always rested on his Hadlqa ; it is the best
known and in the East by far the most esteemed of his works ; it is
in virtue of this work that he forms one of the great trio of Sufi
teachers, — Sana'i, 'Attar, Jalalu'd-Din Rumi. It will be of interest
to compare some of the estimates that have been formed of him and
of the present work in particular.

In time he was the first of the three, and perhaps the most cor-
dial acknowledgment of his merits comes from his successor Jalalu'd-
Din Ruml. He says :—

' ' I left off boiling while still half cooked ;

Hear the full account from the Sage of Gbazna."

And again —

" 'Afcfcar was the Spirit, Sana'i the two eyes :
We walk in the wake of Sana'i and 'Atfcar.'"
'Abdu'l-Lafcif, in his preface called the Miratv'l-Hadd'iq,
enters into a somewhat lengthy comparison between Sana'i and
Ruml, in which he is hard put to it to avoid giving any preference to
one or other. It is interesting to observe how he endeavours to keep
the scales even. He begins by adverting to the greater length of
the Mathnawi as compared with the Hadlqa, and compares the Hadlqa
to an abridgement, the Mathnawi to a fully detailed account.
Sana'l's work is the more compressed ; he expresses in two or three
verses what the Maulavi expresses in twenty or thirty ; 'Abdu'l-Latif
therefore, as it would seem reluctantly, and merelv on the ground of
his greater prolixity, gives the palm for eloquence to Jalalu'd-Din.

INTRODUCTION. XXVii

There is the most perfect accord between Sana'l and Rumi ;
the substance of their works, indeed, is in part identical. Shall it
therefore be said that Rumi stole from Sana'l ? He asks pardon
from God for expressing the thought ; with regard to beggars in
the spiritual world, who own a stock-in-trade of trifles, bankrupts of
the road of virtue and accomplishments, this might be suspected ;
but to accuse the treasurers of the stores of wisdom and knowledge,
the able natures of the kingdom of truth and allegory, of plagiarism
and borrowing is the height of folly and unwisdom.

With regard to style, some suppose that the verse of the Hadiqa
is more elevated and dignified than the elegantly ordered language
of the Mathnawt. The Hadiqa does indeed contain poetry of which
one verse is a knapsack of a hundred dlwans ; nor, on account of its
great height, can the hand of any intelligent being's ability reach
the pinnacles of its rampart ; and the saying —

' ' I have spoken a saying which is a whole work ;

I have uttered a sentence which is a (complete) diwan,"

is true of the Hadiqa. But if the sense and style of the Maulavf be
considered, there is no room for discrimination and distinction ; and,
since ' ' Thou shalt not make a distinction between any of His prophets ,"
to distinguish between the positions of these two masters, who may
unquestionably be called prophets of religion, has infidelity and error
as its fruit. Who possesses the power of dividing and discriminating
between milk and sugar intermingled in one vessel ? 'Abdu'l-
Lafcif sums up thus ; "in fine, thus much one may say, that in
sobriety the Hakim is pre-eminent, and in intoxication our lord the
Maulavi is superior; and that sobriety is in truth the essence of
intoxication, and this intoxication the essence of sobriety."

Prof. Browne, however, places the Hadiqa on a far lower level
than the Eastern authors quoted above. He says ] : — ' ' The poem is
written in a halting and unattractive metre, and is in my opinion
one of the dullest books in Persian, seldom rising to the level of
Martin Tupper's Proverbial Philosophy, filled with fatuous truisms
and pointless anecdotes, and as far inferior to the Mathnawi of
Jalalu'd-Din Rumi as is Robert Montgomery's Satan to Milton's
Paradise Lost. ' '

1 A Literary History of Persia, Vol. II., p. 319.

XXV111 INTRODUCTION.

It is of course true that to us, at least, the interest of the Hadiqa
is largely historical, as being one of the early Persian textbooks of
the Sufi philosophy, and as having so largely influenced subsequent
writers, especially, as we have seen, the Maulavl Jalalu'd-Din Rumi.
Yet I cannot but think that Prof. Browne's opinion, which is doubt-
less shared by other scholars, as well as the neglect to which the Had-
iqa has been exposed in the West, is due not to the demerits of the
original text so much as to the repellent and confused state into
which the text has fallen ; and I would venture to hope that the
present attempt at a restoration of the form and meaning of a por-
tion of the work, imperfect in the highest degree as I cannot but
acknowledge it to be. may still be of some slight service to its
author's reputation among European Orientalists.

The first Chapter or Book of the Hadiqa, which is here presented,
comprises a little more than one-sixth of the entire work. The sub-
jects of which it treats may be briefly resumed as follows : —

After an introductory section in praise of God the author speaks
of the impotence of reason for the attaining a knowledge of God ;
of God's Unity, of God as First Cause and Creator : and delivers
more than one attack against anthropomorphic conceptions of God
(pp. 1 — 10). After speaking of the first steps of the ascent towards
God, for which worldly wisdom is not a bad thing, with work and
serenity (pp. 10 — 11), he devotes the next portion of the book to
God as Provider, to His care for man through life, the uselessness of
earthly possessions, and to God as guide on the road ; but self must
first be abandoned (pp. 11 — 16). A fine section on God's incom-
prehensibility to man might perhaps come more fittingly at an
earlier stage instead of here (pp. 16 — 18). After overcoming self,
God's special favour is granted to the traveller on the path ; but we see
crookedly, and He alone knows what is best for us ; He has ordered all
things well, and what seems evil is so only in appearance (pp. 18 — 25).

The greater part of the book is really concerned with the life
and experiences of the Sufi , and especially with continually repeat-
ed injunctions as to abandonment of the world and of self ; to be
dead to this world is to live in the other. Pp. 25 — 30 are thus con-
cerned with poverty in this world, with loss of the self, humility,
man's insignificance and God's omnipotence ; pp. 30 — 34 with

INTRODUCTION.

the necessity of continual remembrance of God, of never living apart
from Him, and again of dying to the world ; death to the world leads
to high position with God. There follows (pp. 34 — 41) a series of
passages on the duty of thanksgiving for God's mercies ; His
mercy however has its counterpart in His anger, and examples of
His wrath are given ; then returning again to the subject of His
mercies, the author speaks of God's omniscience, and His knowledge
of the wants of His servants ; we must therefore trust in God
for all the necessaries of life ; they will be given as long as life is des-
tined to last. Two later pages (48 — 50), which are similarly devoted
to the subject of trust in God, should probably come here. Pp. 41-48
deal with the Sufi's desire for God, and his zeal in pursuing the path ;
various directions for the road are given, especially as regards the
abandonment of the world and of self, and fixing the desires on God
only ; union with God is the goal. The abandonment of self is
again the theme of pp. 50 — 51.

A portion of the book (pp. 51 — 56) is, curiously, here devoted
to the interpretation of dreams ; after which the author treats of the
incompatibility of the two worlds, again of the abandonment of earth
and self, and of the attainment of the utmost degree of annihilation
(pp. 56 — 58). There follows a passage on the treatment of school-
boys, a comparison with the learner on the Sufi path, and an
exhortation to strive in pursuing it (pp. 58 — 60). The next portion
of the book (pp. 60 — 67) treats of charity and gifts as a form of
renunciation, of relinquishing riches for God's sake ; prosperity is
injurious to the soul, and the world must be abandoned ; possessions
and friends are useless, and each must trust to himself ; each will
find his deserts hereafter, and receive the reward of what he has
worked for here.

I Pp. 67 — 80 treat of prayer, the preparation for which consists in
purity of heart, humility, and dependence upon God. Prayer must
come from the heart ; the believer must be entirely absorbed in his
devotions. Prayer must be humble ; the believer must come in
poverty and perplexity, and only so can receive God's kindness.
A number of addresses to God follow, prayers for help, and humble
supplications to God on the part of the author. A few pages (80 —
82) treat of God's kindness in drawing men towards himself,
though His ways may appear harsh at first. The progress of the

XXX INTRODUCTION.

believer is described in a strain of hyperbole (pp. 82 — 83) ; and this
portion closes with a few sections (pp. 83 — 86) on God's majesty
and omnipotence somewhat after the manner of those in the earlier
part of the book.

In pp. 86 — 97 the author speaks of the Qur'an, and its excel-
lence and sweetness. The letter however is not the essential ; its true
meaning is not to be discovered by reason alone. The Qur'an is
often dishonoured, especially by theologians, and by professional
readers, who read it carelessly and without understanding it. A
short section (pp. 97 — 98) on humility and self-effacement follows,
and the book is brought to a close by a description of the
godlessness of the world before the advent of Muhammad (pp.
98 — 100), which serves to introduce the subject of the Second
Chapter.

Though it must be admitted that the author is occasionally
obscure, sometimes dull, and not infrequently prosaic, some fine
sections and a larger number of short passages of great beauty are
contained in this chapter ; I may perhaps be permitted especially to
refer to the sections "In His Magnification," pp. 16 — 18. and " On
Poverty and Perplexity," p. 74 ; while as characteristic and on the
whole favourable passages may be mentioned " On His Omni-
science, and His Knowledge of the Minds of Men, "pp. 37 — 39 ; " On
the Incompatibility of the Two Abodes," pp. 56 — 58 ; " On inti-
mate Friendship and Attachment," pp. 62 — 63 ; and certain of the
addresses to God contained in pp. 74 — 77.

VI. — SANA'I'S PREFACE.

The author's Preface to the work, given in A and L. and occu-
pying in the latter nearly thirteen closely printed pages, is here given
in abstract. It was not, as will appear, written specially as an in-
troduction to the Hadlqa, but to his collected works.

After an opening section in praise of God, the author introduces
the tradition, " When a son of Adam dies, his activity ceases, except
in three things ; a permanent bequest, and knowledge by which men
are benefited, and pious sons who invoke blessings on him after his
death." Considering these words one day, and reflecting that none
of the three conditions was applicable to himself, he became sorrow-

INTRODUCTION. XXXI

ful, and continued for some time in a state of grief and depression.
One day while in this condition, he was visited by his friend Ahmad
b. Mas'ud, who inquired the cause of his sorrow. The author told
him that, not fulfilling any one of the above conditions, he was
afraid to die ; possessing not one of these three advocates at court,
he would stand without possessions or adornment in the Presence
of the Unity. His friend then began to comfort him, saying,
' ' First let me tell you a story." Sana'! replied, ' ' Do so."

Ahmad b. Mas'ud then related how one day a company of
women wished to have audience with Fatima, Muhammad's daughter.
Muhammad gave permission ; but Fatima, weeping, said, ' ' 0 Father,
how long is it since I have had even a little shawl for my head ?
and that mantle that I had pieced together in so many places with
date-leaves is in pledge with Simeon the Jew. How can I receive
them?" But Muhammad said, " There is no help ; you must go."
Fatima went ashamed to the interview, and came back in sorrow
to her father ; who was comforting her when the rustle of Gabriel's
wings was heard. Gabriel looked at Fatima and asked, " What is
this sorrow ? Ask the women, then, what garments they had on,
and what thou." Muhammad sent a messenger to the women, who
returned, and said, " It was so, at the time when the Mistress of
Creation bestowed beauty on that assembly, that the onlookers were
astounded ; though clothed, they seemed to themselves naked ; and
among themselves they were asking ' Whence came this fine linen ,
and from which shop this embroidery ? What skilful artificers,
what nimble- fingered craftsmen ! ' Fatima said. " O my father,
why didst thou not tell me, that I might have been glad ? ' He
answered, " O dear one, thy beauty consisted in that which was
concealed inside thyself."

' By my life," continued Ahmad, " such modesty was allow-
able in Fatima, brought up in seclusion ; but here we have a strong
and able man of happy fortune, one who is known as a pattern to
others in both practice and theory ! Though thou hast considered
thyself naked, yet they have clothed thee in a robe from the ward-
robe of Eternity. Is it proper for this robe to be concealed, instead
of being displayed for the enlightenment of others ? ' And advert-
ing to the saying, " When a son of Adam dies, his work is cut short,
except in three things," he takes the three one by one. First, a con-

XXX11 INTRODUCTION.

tinning alms ; but ' Every kindness is an alms ; and it is a kindness
that thou meet thy brother with a cheerful countenance, and that thou
empty thy bucket into the pots of thy brother ; ' that is, alms does not
wholly consist in spreading food before a glutton, or giving some
worthless thing to a pauper ; it is a truer alms and a more imperish-
able hospitality to wear a cheerful countenance before one's
friends : " and if others have the outward semblance of alms, thou
hast its inward essence ; and if they have set forth a table of food
before men, thou hast set forth a table of life before their souls ;
so much for what thou sayest, 'I am excluded from a continuing
alms! ' "

Ahmad b. Mas'ud then takes up the second point, knowledge
that benefits ; and quotes, " We take refuge with God from knowledge
which does not benefit ' ' and ' ' Many a wise man is destroyed by his
ignorance and his knowledge which does not advantage him." As ex-
amples of knowledge that does not benefit he takes the science of
metaphysics, a science tied by the leg to desire and notoriety, lying
under the opprobrium of ic He who learns the science of metaphysics
is a heretic, and ftys in circles in the air ;" as well as of the saying
" A science newly born, weak in its credentials, " — " I have perfected
it for the sake of heresy, and so peace." Then similarly the
science of calculation, a veil which diverts attention from the Truth,
a curtain in front of the subtilties of religion ; and the science of the
stars, a science of conjectures and the seed of irreligion, for " Whoso
credits a soothsayer has become an infidel."" After a tirade against the
ordinary type of learned man, he proceeds, " All their falsifyings
and terrorizings and imaginings and conjecturings are limited by
their own defects ; that philosophy of the law is cherished which
is notorious over all the quarters and regions of the world ; there is
your ' knowledge that men benefit by ' ! From earth to Pleiades who
is there sees any benefit in our doctors ?" He then tells Sana'l
that he is master of a more excellent wisdom ; " the poets are the
chiefs of speech ; " " the gift of the poets comes from the piety of the
parents ; " " verily from poetry comes wisdom ; ' ' and will have none
of such sayings as " poetry is of the affairs of Satan.'' '

As to the third part of the tradition, and pious descendants
to invoke blessings on him after his death, Ahmad says, ' ' The sons
which suffice are thy sons ; what son born in the way of generation

INTRODUCTION. XXXiii

and begetting is dearer than thy sons, or more honoured ? Who
has ever seen children like thine, all safe from the vicissitudes of
time ? The sons of poets are the poets' words, as a former master
has said —

' A learned man never desires son or wife ;
Should the offspring of both these fail, the scholar's off-
spring would not be cut off. '

A son according to the flesh may be a defilement to a family ; but
the son of intelligence and wisdom is an ornament to the household.
These sons of yours you cannot disown."

He then asks Sana'! why he has thus become a recluse, and
indolent and languid. This languidness is indeed preferable to a
total heedlessness and forgetfulness of God, though Mutanabbi has

said —

' ' / have not seen anything of the faults of men like the fail-
ure of those who are able to reach the end. ' '

He asks Sana'! not to bring forward the saying, " Laziness is sweeter
than honey," but to bestir himself and collect and complete his poet-
ical works.

Sana'i tells us that he submitted himself to the advice of his
friend, but brought forward the difficulties of house and food, since
the work could not be performed friendless and homeless. Ahmad b.
Mas'ud thereupon built him a house, gave him an allowance for his
maintenance for one year, and sent also a supply of clothing. He
was therefore enabled to complete and arrange his writings free from
all care and anxiety. The preface ends with the praise of his gene-
rous friend.

The First Book
of the Hadiqatu'-l-Haqiqat of Sana' 1.

IN THE NAME OF GOD, THE MERCIFUL, THE COMPASSIONATE. 1

0 Thou who nurtures! the mind, who adornest the body, O Thou
who givest wisdom, who showest mercy on the foolish, Creator and
Sustainer of earth and time, Guardian and Defender of dweller and
dwelling ; dwelling and dweller, all is of Thy creation ; time and earth,
all is under Thy command ; fire and wind, water and the firm ground, 5
all are under the control of Thy omnipotence, 0 Thou the Ineffable.
From thy throne to earth, all is but a particle of what Thou hast
created ; l the living intelligence is Thy swift messenger. a Every
tongue that moves within the mouth possesses life for the purpose of
praising Thee ; Thy great and sacred names are a proof of Thy bounty
and beneficence and mercy. Each one of them is greater than heaven
and earth and angel ; they are a thousand and one, and they are
ninety-nine ; each one of them is related to one of man's needs, but 10
those who are not in Thy secrets are excluded from them. O Lord,
of thy grace and pity admit this heart and soul to a sight of Thy
name !

1 L refers to the saying of the Imam Ja'far (great-grandson of

the son of 'All, considered by the Shi'as one of the twelve rightful imams),
" This dome (referring to the heavens) is the dome of mankind; but God ha»
many domes." The meaning then is, " Let no one think that God's whole
creation is comprehended in this one ; and though the living intelligence is one
of His swift messengers between His court and this earth, yet He has many
others. ' '

2 -jjO clfl* " the intelligence with the soul "; perhaps referring to the
Intelligence and the Soul which belong, in Muslim philosophy, to each of the
nine Spheres or Heavens : cf. Gibb, p. 44.

Infidelity and faith, both travelling on Thy road, exclaim, He is
alone, He has no partner. ' The Creator, the Bounteous, the Powerful
is He ; the One, the Omnipotent, — not like unto us is He, the Living,
the Eternal, the All-knowing, the Potent, the Feeder of creation, the
15 Conqueror and the Pardoner. He causes movement, and causes
rest ; He it is who is alone, and has no partner ; to whatever thing
thou ascribest fundamental existence, that thou assertest to be His
partner ; beware ! *

Our weakness is a demonstration of His perfection ; His omni-
potence is the deputy of His names. Both No and He 3 returned
2 from that mansion of felicity with pocket and purse empty. What
is there above imagination, and reason, and perception, and thought,
except the mind of him who knows God ? for to a knower of God,
wherever he is, in whatever state, the throne of God is as a carpet
under his shoe. The seeing soul knows praise is folly, if given to
other than the Creator ; He who from earth can create the body.
Sand make the wind4 the register of speech, the Giver of reason,
the Inspirer of hearts, who calls forth the soul, the Creator
of causes ; — generation and corruption, 5 all is his work ; He is the
source of all creation, and the place to which it returns ; all comes
from Him and all returns to Him ; good and evil all proceeds to Him.
He creates the freewill of the good and of the wicked ; He is the
Author of the soul, the Originator of wisdom ; He from nothing
created thee something ; thou wert of no account, and He exalted thee.

1 B quotes a verse of a certain Sufi, " I am astonished, for why is this
enmity between faith and infidelity ? The Ka'ba and the idol- temple are both
lighted by the same lamp. ' '

ft ' ' True existence is God ; other existences exist only in an imagined
existence. And whatever picture pr conception of God's existence thou form-
est, if thou assert that He exists in that way, thou assertest that He has a
partner. For God is different from that, nor can anyone understand or
imagine at all the mode of existence of His essence." L.

3^A^K the negation and affirmation of His existence. " The mansion
of felicity is the plane of the absolute (jjUbf £x>«w ) wherein is neither denial
nor affirmation of belief. ' ' L.

* i.e., the breath.

6 £lot*j \g£ the process of transmutation of the simple elements which is
ever going on. Cf. Gibb, p. 47.

No mind can reach a comprehension of His mode of being ; the 10
reason and soul know not His perfection. The mind of Intelligence
is dazzled by His majesty, the soul's eye is blinded before His per-
fection. The Primal Intelligence 1 is a product of His nature, — it
He admitted to a knowledge of himself. Imagination lags before
the glory of His essence ; understanding moves confined before His
nature's mode of being. His fire, which in haughtiness He made
His carpet, burnt the wing of reason ; the soul * is a serving-man in 15
His pageant, reason a novitiate in His school. What is reason in
this guest- house ? 8 only a crooked writer of the script of God.

What of this intelligence, agitator of trifles ? What of this
changing inconstant nature ? When He shows to intelligence the
road to Himself, then only can intelligence fitly praise Him. Since
Intelligence was the first of created things,4 Intelligence is above all
choicest things besides ; yet Intelligence is but one word out of His 20
record, the soul6 one of the foot-soldiers at His door. Love He per-
fected through a reciprocal love ; but intelligence He tethered even
by intelligence.6 Intelligence, like us, is bewildered on the road to
His nature, like us confounded. He is intelligence of intelligence, 3
and soul of soul ; and what is above that, that He is. How through
the promptings of reason and soul and senses can one come to know
God ? But that God showed him the way, how could man ever
have become acquainted with Divinity ?

1 J.t (J&e the Universal Intelligence or pure thought, the first emanation
of the First Cause. Cf. Gibb, p. 42.

* ,«•& probably J^f ^AJ Or (Jf «y«^» tne Primal or Universal Soul, which
flows from the Universal Intelligence.

3 i.e., the world.

* According to the tradition, The first thing God created was Intelligence,
L. That is, in the Muslim philosophy, the Universal Intelligence.

6 As above, the Universal Soul.

8 ' ' The love of the lover is not perfected till he receives the love of the
beloved ; then love attains perfection. But reason halts in the valley of sight
and proof, and that same proof becomes a shackle for its feet. Hence the
difference between love and reason ; love is perfected by love itself, but reason
is only bound by reason, and prevented from putting its foot beyond the things
of reason, and has no power to perfect itself. But God knows if this is right/'
L.

ON THE KNOWLEDGE or GOD.

5 Of himself no one can know Him ; His nature can only be known
through Himself. Reason sought His truth, — it ran not well ; impo-
tence hastened on His road, and knew Him. l His mercy said, Know
me ; otherwise who, by reason and sense, could know Him ? How
is it possible by the guidance of the senses ? How can a nut rest
firmly on the summit of a dome ? Reason will guide thee, but

10 only to the door; His grace must carry thee to Himself. a Thou
canst not journey there by reason's guidance ; perverse like others,
commit not thou this folly. His grace leads us on the road ; His
works are guide and witness to Him. 0 thou, who art incompetent
to know thine own nature, how wilt thou ever know God ? Since
thou art incapable of knowing thyself, how wilt thou become a knower
of the Omnipotent ? 8 Since thou art unacquainted with the first
steps towards a knowledge of Him, how think est thou to conceive
of Him as He is ? *

15 In describing Him in argument, speech is a comparison,5 and
silence a dereliction of duty. 6 Reason's highest attainment on His
road is amazement;7 the people's riches is their zeal for Him.8

1 "Impotence, acknowledging its inability, became the receptacle of
divine mercy, and so succeeded in knowing Him ; according to the saying " To
be confounded in knowledge is knowledge." B.

2 Had this line stood alone, I should have liked, in view of the next line
and the general tenour of the whole, to emend vjti/ «yfc) (for ,JU) j _^**> ),

" reason travels but lamely to His door." See, however, 1. 20 inf., where also
reason is styled l+j 8j.

3 L refers to the tradition £j» o»c £aj A^&j «-> t* (•t* ' ' he who knows
himself knows his Lord. ' '

* Reading, with HI, .*• j others \ym which makes the line tautological,
or (adopting L's suggestion that j_£iiii,La is equivalent to y £*«•») brings in
God's ' works ', which are not here under discussion.

6 <Sc. of Him with something else, which is infidelity.

6 Hence the true believer is in a dilemma.

7 Referring to the words spoken, according to tradition, by Muham-
mad, " O Lord, increase my amazement at Thee." L.

8 "Till zeal becomes the stock-in-trade and capital of man's nature
and character, he cannot claim to be a worshipper of the One, " L ; who also

Imagination falls short of His attributes ; understanding vainly
boasts her powers ; the prophets are confounded at these sayings,
the saints stupefied at these attributes. He is the desired and lord
of reason and soul, the goal of disciple and devotee. ] Reason is 20
as a guide to His existence ; a all other existences are under
the foot of His existence. His acts are not bounded by ' inside '
and ' outside' ; His essence is superior to ' how ' and ' why.'
Intelligence has not reached the comprehension of His essence ; the
soul and heart of reason are dust upon this road ; reason, without 4
the collyrium of friendship with Him, has no knowledge of His divi-
nity. Why dost thou instigate imagination to discuss Him ? How
shall a raw youth speak of the Eternal ?

By reason and thought and sense no living thing can come to
know God. 3 When the glory of His nature manifests itself to reason,
it sweeps away both reason and soul. Let reason be invested with 5
dignity in the rank where stands the faithful Gabriel ; yet before
all His majesty a Gabriel becomes less than a sparrow through awe ; *

says that ci>«££ may be referred to the Creator, and quotes ' Sa'd is jealous in
honour, but I am more jealous in honour than Sa'd, and God than I ' . *.±f
' jealous in honour', being one of the names of God ; so, " but that God's
jealousy for His own honour came to help the believer by removing false
conceptions, who would keep his place or continue on the straight road, or be
preserved from idolatry and infidelity ? ' '

1 Lit. ' traveller,' sc. on the road of God.

2 The meaning, perhaps, being that the function of reason is a sub-
ordinate one ; reason is a servant on the road, and can point the way. V. 1.
9. sup. and note ; should the emendation of that line there suggested be adopt-
ed, this line would be brought into harmony by reading U or &i for G (which is
at best doubtful, CHM having l/o ).

3 Both reading and translation are unsatisfactory, but perhaps less so
than the alternative (v. crit. app.) ' by reason and thought and sense no one
but God can know God ' ; which L explains, " till reason and thought and
sense become the instrument of God, and man the instrument of God's
agency, he cannot by reason and thought and sense know God. Then,
through God's agency, he comes to know God's nature by the means of
reason and the rest. ' '

* The meaning perhaps being that the author will not refuse a certain
degree of authority and dignity to reason ; but granting reason even arch-
angel's rank, still that is as nothing before God's majesty.

6

reason arriving there bows down her head, the soul1 flying there folds
her wing. The raw youth discusses the Eternal only in the light of
his shallow sense and wicked soul ; shall thy nature, journeying
towards the majesty and glory of His essence, attain to a knowledge
of Him ?
10 ON THE ASSERTION OF THE UNITY.

He is One, and number has no place in Him ;a He is Absolute,
and dependence is far removed from Him ; not that One which reason
and understanding can know, not that Absolute which sense and
imagination can recognise. He is not multitude, nor paucity ;8 one
multiplied by one remains one. * In duality is only evil and error ;
in singleness is never any fault.

15 While multitude and confusion remain in thy heart, say thou
' One ' oj ' Two,' — what matter, for both are the same. Thou,
the devil's pasture, know for certain what, and how much, and why,
and how ! Have a care ! His greatness comes not from multitude ;
His essence is above number and quality ; the weak searcher may

1 i .JA ' the bird ', for ,-A^\ iy» ' the bird of God ', i.e., ' the spirit, the

reasonable soul.'

& " Not that God is numerically one, for numerical unity is circum-
scribed and finite, while he is free and pure of circumscription and finity.
Ahmad b. Yahya was asked, Is ahad the plural of ahad (the word used for
' One ' in the text, and generally as applied to God). He said, I take refuge
with God! ahad has no plural ; and if it has, then it is u-ahid ( ' single ') ;
ahad is of its very nature single , to the degree that not even attributes can be
discerned ! " L.

8 ' ' Multiplicity has not befallen God on account of the multitudinous
emanations that have proceeded from Him by way of manifestation of His
essence and names and attributes, nor before the creation could fewness be
affirmed. He is that One, which manifests itself as many by interfusion in
created existence ; yet multiplicity does not arise in His essence, for real exist-
ence is one only, and created existences all exist only in the mind. ' All
things are vain but God ! ' Absolute existence flows into and interfuses its own
manifestations by emanation. ' There is no existence but God, no being but
God ; everything perishes except His face. ' ' L.

4 " The numerical one, in which multiplicity and paucity are (potenti-
ally) contained, multiplied Jhowever often by itself, gives one ; how then can
that Unity, which cannot be contained in the reason and understanding, mani-
festing itself so variously, be of the same nature ? " B.

not ask ' Is it ' or ' Who ' concerning Him. No one has uttered
the attributes of the Creator, HE, — quantity, quality, why, or what,
who, and where. His hand is power, His face eternity ; ' to come ' 20
is His wisdom,' the descent ' His gift ; l His two feet are the majesty
of vengeance and dignity, His two fingers are the effective power of
His command and will.2 All existences are subject to His omni-
potence ; all are present to Him, all seek Him ; the motion of light 5
is towards light— how can light be separated from the sun ? 3

In comparison with His existence eternity began but the day
before yesterday ; it came at dawn, but yet came late.4 How can
His working be bounded by eternity ? Eternity without beginning
is a houseborn slave of his ; and think not nor imagine that eternity
without end (is more), for eternity without end is like to eternity
without beginning.

How shall He have a place, in size greater or smaller ? for place 5
itself has no place. How shall there be a place for the Creator of

1 The references are to Qur. 48 : 10, ' The hand of God is abovetheir hands ; '
Qur. 2 : 109, ' Wherever ye turn there is the face of God ; ' Qur. 89 : 23, 'And thy Lord
comes with the angels, rank on rank; ' and to the tradition of Muhammad
" Our Lord, who is blessed and exalted above all, descends to the lowest heaven every
night, at the time when the last third of the night remains, and says, Whoso calls to
me, I accept his prayer ; who asks aught of me, I grant it ; and who asks
pardon, I pardon him ; until the dawn breaks.' L.

2 The reference is to two traditions ; ' The All-powerful places his feet in
it, and it says, Enough, enough, enough,' said of Hell, which never becomes
full, nor ceases crying ' Is there any more-? ' God's foot (*i>J) here is ex-
plained to be either the number of the wicked whom God has doomed to Hell,
( *^l~» j»*a*) as He has doomed believers to Paradise ; or it may mean
' restraining ' or 'subduing ' ( *J>j - £** ) ; that is, God restrains Hell from
asking for more ; or perhaps subdues the boiling of Hell. Cf. ' to put one's

foot on a thing,' cf"0** »5*s &l*»ej. The second tradition is ' The heart
of the believer is between two of the fingers of the Merciful, whether He wishes to con-
firm it in the faith, or whether He wishes to turn it to error ; ' the two fingers being
the two sets of God's attributes, those of awfulness and those of beauty. L.

3 Other existences are compared to the rays of light of a lamp, which
have no independent existence apart from the source of light.

* J)t eternity without beginning, opp. to *j|, eternity without end.
" With reference to creation it came at dawn, i.e., early, but with reference to
God's existence late. ' ' L.

8

place, a heaven for the Maker of heaven himself ? Place cannot
attain to Him, nor time ; narration can give no information of Him,
nor observation. Not through columns is His state durable ; His
nature's being has its place in no habitation.

O thou, who art in bondage to form and delineation, bound by

10 ' He sat upon the throne' ; l form exists not apart from contingencies,
and accords not with the majesty of the Eternal. Inasmuch as
He was sculptor, He was not image ; ' He sat ' was, not throne, nor
earth. Continue calling ' He sat ' from thy inmost soul, but think
not His essence is bound by dimensions ; for ' He sat ' is a verse of
the Qur'an,a and to say ' He has no place ' is an article of faith. The
throne is like a ring outside a door ; 8 it knows not the attributes of

15 Godhead. The word ' speech ' is written in the Book ;4 but shape
and voice and form are far from Him ; ' God descends ' is written in
tradition, but believe not thou that He comes and goes ; the throne
is mentioned in order to exalt it, the reference to the Ka'ba is to
glorify it. 6 To say ' He has no place ' is the gist of religion ; 6 shake
thy head, for it is a fitting opportunity for praise.7 They pursue
Husain with enmity because 'All spoke the word ' He has no place. ' 8

1 i.e., ' relying on a verbal interpretation, imagining a statue,' B. Qur.
20 : 4, ' The Merciful sitteth on his throne ;' and 7 : 52, ' Verily your Lord is God,
who created the heavens and earth in six days; and then ascended his throne.'
The author continues the subject in the chapter ' On the likening of God,' p. 9,
q. v. , and note thereon.

* i.e., eternal as the Qur 'an is eternal. L.
8 i.e., a knocker in the form of a ring.

* i.e., speech is attributed to God in the Qur 'an.

6 i.e., ^fhere God is spoken of as Lord of the Ka'ba the glorification of the
Ka'ba is intended.

6 I think the meaning is that a recognition and acceptance of the impli-
cations of the saying ' He has no place ' is the essence of the attitude of the
truly spiritual believer. L explains the passage to mean that ' He has no
place ' is the street (if»f with kaf-i lardbl) of the produce of religion ; this
last being the good words and works which rise up to God, and are hence
found in the street of ' He has no place.'

7 ' ' Shake the head of praise at this saying, for it is impossible to utter a
more excellent. ' ' B.

8 L refers to 'All's saying ' Inquire of me concerning what is under the
throne,' but gives none which corresponds to the text, and confesses his in-
ability to give a satisfactory explanation of the line.

9

He made an earth for His creation in this form ; behold how He 20
has made a nest for thee ! Yesterday the sky was not, to-day it is ;
again to-morrow it will not be, — yet He remains. 1 He will fold up
the veil of smoke in front of Him ; — ' On a day we will fold up the
heavens ; a breathe thou forth a groan. When the knowers of God 6
live in Him, the Eternal, they cleave ' behold ' and ' He ' in two
through the middle. 3

ON GOD AS FIKST CAUSE.*

The course of time is not the mould whence issues His eternal
duration, nor temperament the cause of His beneficence ; 6 without
His word, time and temperament exist not, as apart from His favour
the soul enters not the body. This and that6 both are wanting and 5
worthless ; that and this both are foolish and impotent. ' Old ' and
' new ' are words inapplicable to His essence ; He is, for He consists
not of any existences except Himself. His kingdom cannot be known
to its limits, His nature cannot be described even to its beginning ;
His acts and His nature are beyond instrument and direction, for
His Being is above ' Be ' and ' He ' . 7

Before thou wert in existence a greater than thou for thy sake
brought together the causes that went to form thee ; in one place 10

1 L says jj is for |»J and B that this again is for ,}rj»i. This seems
highly improbable ; I think it stands for Jj^iA.

2 Qur. 21 : 103.

3 " ' Ha ' and ' Hu ' , words which are instruments of praise, and useful as
such, for the specification and presentation of Him. But the true ' arif has an
abode beyond these, which he cleaves in two and beyond which he passes." L.

* With the exception of H all MSS. and editions used by me have as title
Aj VJJkJl .j ' On Holiness,' which is inapplicable. H has f&&)\ .-i JLaj in the
red ink used for the headings, followed by JbJjJLJf j , in black, by another
hand. I have adopted {•£&)) ^^ with +&3 in the meaning of ' precedenfce,
priority,' here precedence in point of time and causation.

6 " His beneficence is not due to His natural disposition, is not something
as to which He has no choice ; it is His free choice, He being absolute master
as regards His actions. ' // He wills, He does it; and if He wills. He leaves it
undone.' ' L.

6 The revolution of time, and natural disposition, or human nature, as
the authors of events.

1 ' Be ' the creative word, God's instrument of creation.

10

under the heavens by the command and act of God were the four
temperaments prepared; ' their gathering together is a proof of His
power ; His power is the draughtsman of His wisdom. He who
laid down the plan of thee without pen can also complete it without
colours ; within thee, not in yellow and white and red and black, 2
God has pourtrayed His work ; and without thee He has designed

15 the spheres ; of what ? — of wind and water and fire and earth. The
heavens will not for ever leave to thee thy colours, — yellow and black
and red and white ; 3 the spheres take back again their gifts, but the
print of God remains for ever ; 4 He who without colours drew thy
outlines will never take back from thee thy soul. By His creative
power He brought thee under an obligation, for His grace has made
thee an instrument of expression of Himself ; He said, ' I was a hidden

20 treasure ; creation was created that thou mightest know me ; 5 the
eye like to a precious pearl through kaf and nun He made a mouth
filled with Ya Sin.6

1 The four temperaments which enter into man's nature, in accordance
with the preponderance of one or other of which his natural disposition manifests
itself.

2 " But in the soul of man, which is incorporeal, not material," L. The
colours represent the four humours, yellow bile, phlegm, blood, and black
bile, B.

3 V. sup., i.e., thy bodily life.

* i.e., the incorporeal soul remains ; c/. three lines back.

6 ' Me,' ^ , lit. 'I ' : c/. p. 4, 1. 22. ' He ' nom. for accus. The refer-
ence is to the tradition according to which God said, ' / was a hidden treasure,
and I desired to become known ; and I created creation that I might be known. '

6 Kaf and nun are the letters of the word ' Icun,' ' Be,' by which God crea-
ted all things : ya and sin are the names of two letters, of unknown signi-
ficance, which stand at the beginning of the 36th sura of the Qur'an, and
give their name to the sura ; the sura Ya Sin is held in great honour as being,
according to a tradition of Muhammad, 'the heart of the Qur'an.' The mean-

"**
ing of this line is not clear to the commentators, who (reading j&j) translate

in various ways ; (a) " made the eye a mouth full of Yasin," eye and mouth
resembling each other, one being guarded by a row of teeth, the other by a row
of eyelashes, both of which, moreover, resemble the letter sin ( ^ ) in being
a row of projections : (&) or, construing similarly, the meaning may be that
when the mouth full of teeth is viewed by the eye, the latter by reflection of
the precious pearl of the teeth becomes full of Yasin; (c) or " the mouth filled
with Yasin was made, through its precious pearls, by the creative word kun,
(a delight) to the beholding eye;" (d) or by the eye man may be meant, who

11

Sew no purse and tear not thy veil ; lick no plate and buy not
blandishment. l All things are contraries, but by the command of
God all travel together on the same road ; in the house of non-existence 7
the plan of all is laid down for all eternity by the command of the
Eternal ; four essences, through the exertion of the seven stars,
become the means of bodying forth the plan. z Say, The world of
evil and of good3 proceeds not except from Him and to Him, nay, is
Himself. All objects receive their outline and forms from Him,
their material basis as well as their final shape. * Element and material 5
substance, the form and colours clothing the four elements, — all
things know as limited and finite, as but a ladder for thy ascent to
God.

ON PURITY OF HEART. 6

Then, since the object of desire exists not in anyplace, how canst
thou purpose to journey towards Him on foot ? The highroad by
which thy spirit and prayers can travel towards God lies in the
polishing of the mirror of the heart. The mirror of the heart become^ 10
not free from the rust of infidelity and hypocrisy by opposition and
hostility ; the burnisher of the mirror is your steadfast faith ; again,
what is it ? It is the unsullied purity of your religion. To him in

is the eye by which God is seen ; as Rumi says ' ' Man is the eye which sees
the eternal light. ' ' Among so many I may perhaps add another ; reading

with C j,i^». the meaning may be that through His creative power He made
of the eye, in its purity and clearness like a precious pearl, a mouth full of
the sura Yasm, i.e., of praise; the eye receives the manifestation of God as
revealed in creation, and praises Him.

1 ' Purse ' stands for a lust after the arguments of philosophers and
sages ; ' veil ' is belief and faith ; the ' plate ' is that of the denied and pol-
luted fragments, that is the sayings, of the so-called wise ; and ' blandish
ment ' represents the deceits and decoys of these. L.

2 The influence of the planets on the elements results in the formation of
the three classes of natural objects, animal, vegetable and mineral. Cf. Gibb,
p. 48.

3 Of darkness and of light, or the present world and that which is to
come. L.

4 ' Body ' is compounded of matter, hayule ( ij S\t) ), and form :
the compound here is called paikar, the final shape. Cf. Gibb, p. 45.

5 Adopting an emendation of M's title, which is the only one which has
any reference to the subject-matter.

12

*

whose heart is no confusion the mirror and the form imaged will not
appear as the same thing ; although in form thou art in the mirror,
that which is in the mirror is not thou, — thou art one, as the mirror

15 is another. The mirror knows nothing of thy form ; it and thy form
are very different things ; the mirror receives the image by means
of light, and light is not to be separated from the sun ; — the fault,
then, is in the mirror and the eye. '

Whoso remains for ever behind a veil, his likeness is as the owl
and the sun. If the owl is incapacitated by the sun, it is because
of its own weakness, not because of the sun ; the light of the sun is
spread throughout the world , the misfortune comes from the weak-
ness of the bat's eye.

20 Thou seest not except by fancy and sense, for thou dost not
even know the line, the surface and the point ;a thou stumblest on
this road of knowledge, and for months and years remainest tarry-
ing in discussion ; but in this matter he utters only folly who does
not know the manifestation of God through his incarnation in man.
8 If thou wishest that the mirror should reflect the face, hold it not
crooked and keep it bright ; for the sun, though not niggardly of his
light, seen in a mist looks only like glass, and a Yusuf3 more beauti-
ful than an angel seems in a dagger to have a devil's face. Thy dagger
will not distinguish truth from falsehood ; it will not serve thee as a
5 mirror. Thou canst better see thy image in the mirror of thy heart
than in thy clay ; break loose from the chain thou hast fettered thy-
self with, — for thou wilt be free when thou hast got clear from thy
clay ; since clay is dark and heart is bright, thy clay is a dustbin and
thy heart a rose-garden. Whatever increases the brightness of thy
heart brings nearer God's manifestation of Himself to thee ; because
Abu Bakr's purity of heart was greater than others' , he was favoured
by a special manifestation. *

1 The fault which occasions this confusion between mirror and object
imaged cannot be in the light, which, coming from the sun, is pure and fault-

v less.

2 ' ' Thou knowest not the very elements of geometry and of common
knowledge; how then canst thou attain to a knowledge of God, whom
thought and sense cannot find out ? " L.

3 Yusuf or Joseph is the type of beauty among Muslims.

+ Referring to the following tradition ; ' ' Said the Prophet (may God

13

ON THE BLIND MEN AND THE AFFAIR OF THE ELEPHANT.' 10

There was a great city in the country of Ghur, in which all the
people were blind. A certain king passed by that place, bringing
his army and pitching his camp on the plain. He had a large and
magnificent elephant to minister to his pomp and excite awe, and
to attack in battle. A desire arose among the people to see this
monstrous elephant, and a number of the blind, like fools, visited it, 15
every one running in his haste to find out its shape and form. They
came, and being without the sight of their eyes groped about it with
their hands ; each of them by touching one member obtained a notion
of some one part ; each one got a conception of an impossible object,
and fully believed his fancy true. When they returned to the people 20
of the city, the others gathered round them, all expectant, so mis-
guided and deluded were they. They asked about the appearance
and shape of the elephant, and what they told all listened to. One 9
asked him whose hand had come upon its ear about the elephant ;
he said, It is a huge and formidable object, broad and rough and
spreading, like a carpet. And he whose hand had come upon its
trunk said, I have found out about it ; it is straight and hollow in
the middle like a pipe, a terrible thing and an instrument of destruction.
And he who had felt the thick hard legs of the elephant said, As I have 5
it in mind, its form is straight like a planed pillar. Every one had
seen some one of its parts, and all had seen it wrongly. No mind
knew the whole, — knowledge is never the companion of the blind ;
all, like fools deceived, fancied absurdities.

Men know not the Divine essence ; into this subject the philo- 10
sophers may not enter.

ON THE ABOVE ALLEGORY.2

One talks of ' the foot ' , the other of ' the hand ' , pushing beyond all
limits their foolish words ; that other speaks of ' fingers ' and ' change

pour blessings on him and his family and preserve him), O Abu Bakr, God
has given thee his greatest blessing. He said, What is his greatest bless-
ing ? He replied, Verily God manifests himself to everybody in general,
but He manifests himself specially to thee. ' ' L.

1 For a verse translation of this story, see Prof. Browne's ' A Literary
History of Persia,' vol. ii., p. 319.

* H's title. That found, with variations, in other MSS., was probably

14

of place ' and ' descending ' , and of His coming as an incarnation.
Another considers in his science His ' settling himself ' and ' throne '
15 and ' couch ' , and in his folly speaks of ' He sat ' and ' He reclined ' ,
making of his foolish fancy a bell to tie round his neck. ' His face '
says one ; ' His feet ' another ; and no one says to him, ' Where
is thy object ?' From all this talk there comes altercation, and
there results what happened in the case of the blind men and the
elephant.

Exalted be the name of Him who is exempt from ' what ' and
'how' ! the livers of the prophets have become blood.1 Reason

originally a pious annotation in the margin. In A it runs ' On the Istiwa :
verily it is in accordance with reason, and its manner unknown ; and belief in
it is commanded by authority.' The chapter is an attack upon the anthropo-
morphists, whose arguments were drawn from the many allusions in the Qur'an
to God's bodily members, His face, hands, feet, etc. : and also especially
from the word istawa (infin. istiwa), translated as ' He sat, settled himself '
on the throne, or ' He ascended ' the throne (v. ant. p. 5, 1. 9, sqq.) These
passages were a perpetual source of dispute in Islam ; see, on the early dis-
putes of the orthodox with the Mu'tazilites on this subject, Macdonald's
' Development of Muslim Theology and Jurisprudence,' p. 145 ; and, for the
way in which the istiwa was explained, cf. the creed composed by aJ-Ghazzali,
given in the same book, p. 301 ; ' He is seated firmly upon his throne, after
the manner which He has said, and in the sense in which he willed a being
seated firmly, which is far removed from contact and fixity of location and
being established and being enveloped and being removed. The throne does
not carry Him, but the throne and those that carry it are carried by the grace
of his power, and mastered by his grasp. He is above the throne and the
heavens, and above everything unto the limit of the Pleiades, with an above-
ness which does not bring Him nearer to the throne and the heavens, just
as it does not make Him further from the earth and the Pleiades. ' For Malik
b. Anas's dictum upon the istiwa v. op. cit., p. 186.

L furnishes us with an example of the means used in the interpretation
of these passages, inasmuch as he translates istiwa as equivalent to istlla, i.e.,
' the possession of absolute power ' , and says that the reason why the throne
is mentioned (in the passages of the Qur'an where, according to the usual trans-
lation, we read that ' God sat upon the throne ') as being that over which God
has absolute power, is that the throne is the greatest and mightiest thing of
all creation. Sana' I himself , v. text, is content simply to say that the passages
are allegories.

1 i.e., the prophets are in deep affliction, because even they have not
attained to the heights of the knowledge of God. Cf. p. 3, 1. 18.

15

hamstringed by this saying ; l the sciences of the learned are folded
up. All have come to acknowledge their weakness ; woe to him 20
who persists in his folly ! Say, It is allegorical ; depend not on it,
and fly from foolish conceptions. The text of the Qur'an — we believe
it all ; and the traditions — we admit the whole of them.2

OF THOSE WHO HEED NOT. 10

A discerning man questioned one of the indifferent, whom he
saw to be very foolish and thoughtless, saying, Hast thou ever seen
saffron, or hast thou only heard the name ? He said, I have it by
me, and have eaten a good de*l of it, not once only, but a hundred
times and more. Said the wise and discerning man to him, Bravo, 5
wretch! Well done, my friend ! Thou knowest not that there is a
bulb as well ! How long wilt thou wag thy beard in thy folly ? 3

He who knows not his own soul, how shall he know the soul of
another ? and he who only knows hand and foot, how shall he know
the Godhead ? The prophets are unequal to understanding this
matter ; why dost thou foolishly claim to do so ? When thou hast 10
brought forward a demonstration of this subject, then thou wilt
know the pure essence of the faith ; * otherwise what have faith and
thou in common ? thou hadst best be silent, and speak not folly. The
learned talk nonsense all ; for true religion is not woven about the

feet of everyone.

ON THE STEPS or ASCENT. 6

Make not thy soul's nest in hell, nor thy mind's lodging in
deception ; wander not in the neighbourhood of foolishness and 15

1 i.e. , the declaration of God as infinite and absolute.

2 Sc. ' though we reserve the right of interpreting them as allegories.'

3 Saffron is manufactured from the dried stigmas and part of the style
of the saffron crocus, about 4,300 flowers being required to give an ounce of
saffron. It has been used as a perfume, a dye, and a medicine, as well as in
cookery, e.g., mixed with rice, or in curries. The point seems to be that the
man knew nothing of saffron except its ^condition after having been prepared
for use.

* Again insisting that to conceive of God aright is the foundation of
religion.

6 M's title ; the title, and the number and order of the lines differ con-
siderably in the various MSS.

16

absurdities, nor by the door of the house of vain imagining. Abandon
vain conceits, that thou mayestfind admission to that court ; for that
mansion of eternity is for thee, and this abode of mortality is not
thy place ; for thee is that mansion of eternity prepared, — abandon
to-day, and give up thy life for to-morrow's sake. This world's evil
and good, its deceit and truth, are only for the ignoble among the
sons of Adam.

20 To a high roof the steps are many, — why art thou contented
with one step ? The first step towards it is serenity, according to
the attestation of the lord of knowledge ; l and after it thou
comest to the second step, — the wisdom of life, of form and matter. 2

11 Know thou the truth, — that there is not in the world for the off-
spring of Adam a better staircase to mount the eternal heaven by,
than wisdom and work. The wisdom of life makes strong the mind
for both the upper and the lower abode ; strive thou in this path,
and although thou do not so in that, 3 yet thou shalt not do amiss.
5 Whoso sows the seed of sloth, sloth will bring him impiety for fruit ;
whoso took unto himself folly and sloth, his legs lost their power and
his work failed ; I know nothing worse than sloth ; it turns Rustams
into cowards. Thou wert created for work, and a robe of honour
is ready cut for thee ; why are thou content with tatters ? Why

10 wilt thou not desire those striped garments of Arabia ? Whence
wilt thou get fortune and kingdom when thou art idle sixty days a
month ? * Idleness in the day, and ease at night, — thou wilt hardly

1 i.e., Muhammad. ' Serenity ' is .JU.,more commonly ' mildness', but
v. inf., p. 11,1. 14 sq. The tradition runs, ' Exalted be Thou, we praise Thee
for thy serenity (or mildness), then for thy knowledge ; exalted be Thou, we
praise Thee for thy clemency, then for thy power.' B.

2 i.e., as I think, ' the wisdom of this world'. I have ventured to read
&(a> &ja* for ^U* j &J&. , the reading of the MSS. and lithographs. Of.

t»>Lx -ji •«£**• three lines lower.

3 ' This path,' the path of wisdom and work ; ' that,' the higher spiritual
life.

4 ' Counting the nights as equal with the days ; for to the traveller on
this road a night is equal to a day, — nay, for the performance of acts of devotion
and worship is brighter than the day,' L, who probably sees in the passage
an exhortation to strenuous endeavour in the spiritual life, as B, who explains

(1. 3) as 'spiritual wisdom', certainly does. I think, however,

17

reach the throne of the Sasanians. Know that handle of club and
hilt of sword are crown and throne to kings who know not the moisture
of weeping eyes ; * brft he who wanders about * after money and a
meal cringes ignoble and vile before a clenched fist.

Possessing knowledge, possess also serenity 8 like the mountain ;
be not distressed at the disasters of fortune. Knowledge without 15
serenity is an unlighted candle, both together are like the bee's
honey ; honey without wax typifies the noble, wax without honey
is only for burning.4

Abandon this abode of generation and corruption ; 5 leave .the
pit, and make for thy destined home ; for on this dry- heap of dust
is a mirage, and fire appears as water. The man of pure heart unites
the two worlds in one ; the lover makes but one out of all three
abodes.6

that the author intended a more earthly form of wisdom and work for so early
a step in the ascent.

1 ^(jjf *.;**. j) Jjlif fe*> ^i gloss in L.

2 ^\*l)j£ with gloss in L ^'.i*/

3 Returning to the earlier division of the subject ; ' serenity ', +k».
v. sup.

* The intention apparently is to compare knowledge and serenity together
to the honey-comb ; and hence I read j^**j c>*i ^a*. for J^AJJ J &&»• jo*

('like honey and the bee'), in the MSS. and lithographed editions;
which L explains by saying that ' the comparison of knowledge and serenity
to honey and bee comes about through the close connection and dependence
between honey and bee. Knowledge being the wax of the unlighted candle,
serenity will be the honey, the wax's complement in the honey-comb ; and
this may be what is meant by saying that honey without wax Ow«»|j!^ I _j/oj
(L ,j|jf gloss on «| rak| ), i-e., typifies the noble-minded, who are above
base cares, or free from low anxieties.

6 C'f. p. 2, 1. 6.

6 The line here put at the end of the chapter is evidently out of place
where it is found (after p. 11, 1. 9) in the MSS. The two worlds are this and the
next ; the three abodes, according to B, are nasut, malakut, and jdbarut, the
worlds of mankind, of angels, and of might. The five worlds of the §ufls,
also sometimes reckoned as three or two, are five different planes of exist-
ence, which loses in true Being as it descends. V. Gibb, pp. 54 — 56. L.
however, supposes it possible, from the reduplication of j^ , that by JU jdji
is meant the four worlds of nasut, malakut, jabariit, and lahut (Godhead) ;
2

18

20 ON THE PROTECTION AND GUARDIANSHIP OF GOD.

Whoso is fenced around by divine aid, a spider spreads its web

before him ; ' a lizard utters his praise, a serpent seeks to please him.:

12 His shoe treads the summit of the throne ; his ruby lip is the world's

and similarly by Jki* JU.4U* the ten stages of repentance, thanksgiving and
patience, fear and hope, poverty and piety, truth and sincerity, considera-
tion and contemplation, reflection and deliberation, the acknowledging of the
Unity and resignation, love and desire, and the remembering of death.
The meaning of the line, he states, lies in the implication of the speed
attributed to the traveller. It seems more probably to mean that all con-
ditions whatever are alike to the saint and lover, who find heaven every-
where. * Lover,' as usual, in its mystical sense.

1 Referring to an incident in the flight of Muhammad and Abu Bakr to
Medina ; during the search they took refuge in a cave on the mountain of
Abu Qubais near Mecca, in front of which a spider weaved its web. The
searchers, supposing that the spider's web indicated that no one had entered
the cave for some time, passed on without exploring it. L.

2 L explains these allusions. The lizard is a reference to the story
told in Mir Jamalu'd-DIn's Rauzatu'l-Ahbab, on the authority of b. 'Abbas
and 'Abdullah b. 'Umar ; that an Arab hunter had caught a lizard, which
he was taking home to kill and eat. Passing a number of people, he was told,
on enquiring, " This is Muhammad b. 'Abdullah, who claims to be a prophet."
He entered the crowd, and addressed Muhammad, " O Muhammad, I swear
by LSt and ' Uzza that I will not believe in thee till this lizard believes in
thee;" and threw down the lizard before him. As it was running away.
Muhammad said, "O lizard, approach." The lizard turned, and in clear
Arabic said , " Labbaika wa sa'daika. " Muhammad asked, " Whom dost thou
worship ?" It answered, " That God whose throne is in the heavens, whose
power is in the earth, whose way is in the sea, whose mercy is in Paradise,
and whose torment and punishment is in Hell." Muhammad asked, "Who
am I ? " The' lizard answered, "The messenger of God and seal of the
prophets ; all who believe in thee shall find felicity and salvation, and all
who call thee liar shall perish." The hunter was astonished, and said, " I
seek no other sign;" and acknowledged the one God and Muhammad as his
messenger.

The snake refers to the story told by traditionists and biographers,
that as Muhammad was returning with his army from Tabuk, a large and
terrible snake came out into the road. The men were much frightened, and
Muhammad himself was careful to keep his camel away from it. The snake
went off, and as it did so, raised its head, turned towards them, and lowered
its head again. Muhammad said, " This is one of the jinn who came to me
and listened to the Qur'an (referring to his journey back from Ta'if, after his

19

fitting ornament ; in his mouth poison becomes sugar ; ' in his hand
a stone becomes a jewel.4 Whoso lays his head on this threshold
places his foot on the head of things temporal ; wise reason is power-
less to explain these things, for all are powerless who come not to this
door. I fear that through thy ignorance and folly thou wilt one day 5
be left helpless on Sirafc ; 3 thy ignorance will deliver thee to the fire ;
see how it is administering the soporific lettuce * and poppies to thee.

Thou hast seen how in the middle of a morsel of food that one
eats there will appear a grain of wheat, which has survived the attack
of locust, and bird, and beast, has seen the heat of heaven and the
glow of the oven, and remained unchanged under thy millstone.
Who preserved it ? God, God. He is a sufficient protector for thee, — 10
for possessions and life and breath ; thou art of His creation, that is

rejection there) ; it came to greet me as we passed its dwelling ; now it greets
you, return the salutation." They did so. and Muhammad said, " Love the
servants of God, whoever they are."

1 Referring to the story of Muhammad's being given poisoned meat
by a Jewess of Khaibar. L also in this connection relates how in the wars
of Abu Bakr's caliphate, when Khalid b. Walid was besieging a certain fort, an
aged man named 'Abdu'l-Maslh came to treat with him. Khalid seeing some-
thing in his hand asked what it was, and was told by 'Abdu'l-Masih that it
was poison; which he intended to take in case Khalid 's answer was unsatis-
factory, rather than be the bearer of bad news to his people. Khalid asked
for it, and on obtaining it, swallowed it ; after remaining in a swoon for
an hour, he recovered. L also relates how 'Umar, on receiving a phial of
poison from the Roman Emparor, swallowed it in Muhammad's presence
without receiving any harm.

2 As in many instances in the lives of the saints. For example, Jalalu'd"
Dm Rumi in an assembly of darwlshes took up a handful of earth, and threw
it onto the drum of the darwish who was dancing in ecstasy, whereon his drum
became full of gold. Says the author of the KatHju'l-Mahjub, "I asked
Imam Abu'l-Qasim Qushairi concerning the commencement of his ecstatic ex-
periences. He said, ' I one day wanted a stone for the window of my house,
and every stone I picked up became a gem.' ' And such things are common
in the experiences of the saints. L.

3 The bridge, finer than a hair and sharper than a sword, laid over the
midst of hell, over which all must pass after the judgment, and from which
the wicked, missing their footing, will slip down into hell.

* ^J>, a herb which induces prolonged sleep, in its medical properties
cold and drv. L.

20

enough. If thou procurest dog and chain thou canst overcome the
antelope of the desert, and in thy trust and sincere belief in this thou
art free from anxiety as regards a maintenance and livelihood : I
say to thee, — and with reason and judgment, so that thou mayst
not shut the door of thine ear against my words, — Thy trust in dog and
15 chain I see is greater than in the All-hearing and All-seeing ; the light
of thy faith, if standing on this foundation, is given over to destruc-
tion by a dog and a thing of iron.

THE PARABLE OF THOSE WHO GIVE ALMS.

A certain wise and liberal man gave away so many bags of gold
before his son's eyes that when he saw his father's munificence he
broke forth into censure and remonstrance, saying, Father, where is

20 my share of this ? He said, 0 son, in the treasury of God ; I have
given to God thy portion, leaving no executor and none to divide it
with thee, and He will give it thee again.

He is Himself our Provider and our Master ; shall He not suffice
us, both for faith and worldly goods ? He is no other than the disposer

13 of our lives ; He will not oppress thee, — He is not of those. To every-
one He gives back seventy-fold ; and if He closes one door against
thee, He opens ten.

ON THE CAUSE OF OUR MAINTENANCE.

Seest thou not that before the beginning of thy existence God the
All- wise, the Ineffable, when He had created thee in the womb gave
5 thee of blood thy sustenance for nine months ? Thy mother nourished
thee in her womb, then after nine months brought thee forth :
that door of support He quickly closed on thee, and bestowed on thee
two better doors, for He then acquainted thee with the breast, — two
fountains running for thee day and night ; He said, Drink of these both ;
eat and welcome, for it is not forbidden thee. When after two years
10 she weaned thee, all became changed for thee ; He gave thee thy sus-
tenance by means of thy two hands and feet, — ' Take it by means
of these, and by those go where thou wilt ! ' If He closed the two
doors against thee, it is but right, for instead of two, four doors have
appeared, — ' Take by means of these, by those go on to victory ; go
.seek thy daily bread throughout the world ! '

21

When suddenly there comes on thee thy appointed time, and
the things of the world all pass away, and the. two hands and feet fail
in their office, to thee in thy helpless state He gives an exchange for
these four. Hands and feet are shut up in the tomb, and eight 15
heavens become thy fortune ; eight doors are opened to thee, the
virgins and youths of Paradise come before thee, that going joyfully
to any door thou wilt thou mayest lose remembrance of this world.

0 youth, hear this saying, and despair not of God's bounty. If
God has given thee knowledge of Himself and put belief within thy
heart, the robe of honour ' which is to thee like thy wedding-garment 20
He will not take from thee on the day of resurrection. If thou hast
neither learning nor gold, yet hast this, thou wilt not be destitute.
He will bring thee to glory, — thou shalt not be disgraced ; He will
set thee in honour, — thou shalt not be despised. Thy possessions, — 14
give not thy soul to their keeping ; what He has given thee, hold thou
fast to that. Thou layest up treasure, — thou shalt not see it again ;
if thougavest it to Him, He would give it thee again. Thou puttest
gold in the fire, — it burns up the dross ; so He burns thy pure gold ;
when He has burnt out the bad, the good He gives to thee ; fortune
bends down her head to thee from the skies. The more enduring the 5
benefit afforded by the fire, the kinder on that account is He who
kindles the fire ; thou knowest not what is good nor what bad ; He
is a better treasurer for thee than thou for thyself. A friend is a ser-
pent ; why seekest thou his door ? a the serpent is thy friend ; why
fliest thou from it in terror ?

0 seeker of the shell of the pearl of ' Unless ' , lay down clothing
and life on the shore of ' Not ' ; 8 God's existence inclines only towards
him who has ceased to exist ; n«n-existence is the necessary provision
for the journey. Till in annihilation thou lay aside thy cap* thou 10
wilt not set thy face on the road to eternal life ; when thou becomest
nothing, thou runnest towards God ; the path of mendicancy leads up

' i.e.., belief, religion (gloss in L).

2 The lino amplifies the preceding, " thou knowest not what is good nor
what bad."

* ' Unless ' and ' Not ' to imply affirmation arid negation : i.e.. ' first
enter the world of annihilation, that so thou mayest find the jewel of eternal
life.' B.

* On the metaphor of the cap cf. p. 57, 1. 5 sqq.

22

to Him. If fortune crushes thee down, the most excellent of Creators
will restore thee. Rise, and have done with false fables ; forsake thy
ignoble passions, and come hither. '

OF THE RIGHT GUIDANCE.*

15 Every indication of the road thou receivest, 0 darwish, count

it a gift of God, not thine own doing ; He is the cause of the bestowal
of benefits, He it is to whom the soul is guided,8 and He its guide.
Recognise that it is God's favour guides thee on the path of duty and
religion and His ordinance, not thine own strength. He is the giver
of the light of truth and instruction, both Guardian of the world and
its Observer too. He is kinder than mother and father : He it is
who shall guide thee to Paradise.

20 Because of the unbelief of the people He made us our religion ;
He made us see clearly in the darkness. See the favour of God the
Guider ! for out of all creation He made man His chosen. His
majesty needs not saint nor prophet for the enlightening of male or

15 female ; for the guidance of the six princes He made a cat a prophet,

a dog a saint.4 Whoso comes to Him and lends his ear, comes not of

\

I A saying of Mansur Hallaj, who when asked by a certain person to
show him the way to God. replied, ' Forsake thy passions, and come hither.' L.
2 The order of the text for a considerable number of pages is here
obviously confused. I have tried to bring it somewhat nearer to a logical
sequence ; but there are several short passages interspersed which appear to have
no connection with this part of the book ; these I have grouped together later.

3 sg&iqjc according to L meaning £jJ|,£.<xI^o ' the thing to which one is
guided', and not, as it literally should be, 'guided' ; 'unless it be so con-
strued the meaning is not clear ; but God knows best. '

4 L gives the following stories, here condensed, in illustration of this line.
The six princes are six of the seven ' Companions of the Cave ' , the seventh
being a shepherd's son who joined them under the following circumstances.
Decianus was a tyrannical governor of Ephesus, who laid claim to Godhead ;
these six princes, sons of rulers of Syria and Yaman, had been sent to do service
in his court by their fathers, that they themselves might escape his tyranny.
One day two cats fighting together on the roof fell down in front of him ; this
so terrified him that he almost lost his senses. The young men, reasoning
' ' How can he be a God who fears a cat ? ' ' fled from the court, and meeting a
shepherd, who joined them on hearing their story, were taken by him into a
cave. The dog Qitmlr accompanied them, and was endowed with human
speech. For their long sleep v. Qur. 18 ; and for the amplifications of the story

23

himself, but His grace leads him ; His grace will guide thee to the end,
and then the heavens will be thy slave. Know that it is He who makes
the soul prostrate itself, as even through the sun the clouds give
bounteous rain.1

[ON THE SURRENDER OF THE SELF.]*

Dost thou desire thy collar of lace to be washed, then first give 5
thy coat to the fuller.3 Strip off thy coat, for on the road to the King's

in the commentators, c/. the notes in Sale. The cat, continues L, was a prophet
in the sense of acting as a warning to the six, turning them towards the true
God and strengthening their belief in Him ; and the dog of the text is the dog
who was their companion in the cave.

Or, says he, the reference may be to the six guests of Shaikh Akhi Farj
Zanjani ; who had a cat, which on the arrival of vistors used to mew once for each
person, and the servant used accordingly to put one cup for each mew. One day
there was one person too many for the number of places set ; whereon the cat
came in, smelt at each one, and made urine against one of them. On investiga-
tion this one was found to be an unbeliever. This same cat was present one
day when a black snake fell into the cauldron where milk and rice were cooking ;
the attendant took no notice of the cat's mewing and evident perturbation ;
and finally the cat jumped into the cauldron and died. On emptying it, the
snake was discovered.

The dog, he continues, may be the one of the following story. Shaikh
Najmu'd-Din Kibri of Naishapur was one day discussing with his disciples the
story of the Cave and the dog of the sleepers. One of the circle, Shaikh Sa'du'
d-DIn Hamawl, chanced to wonder in himself, if in that company there were any
one whose companionship could make an impression on a dog (as association
with those seven pious men was supposed to have affected their dog). Knowing
by his miraculous gifts what was passing in his mind, Shaikh Najmu'd-Din
rose and went to the door of the cell ; a dog came up to him and wagged its tail.
The Shaikh looked at it, whereon its nature became changed ; it became beside
itself, left the city, went to the graveyard, and there rubbed its head on the
ground. Wherever it went, subsequently, fifty or sixty dogs accompanied it in
silence and great respect. It lived a long time thus, and finally died.

J The comparison is with the clouds prostrating themselves on the earth a -

f ,

rain. ±^. =' abundant rain' ; &»^. = 'liberality.' While the latter is the

appropriate rhyme to the preceding hemistich, probably both senses were
present in the author's mind.

* There is no title in the original which fits this section, which appears as
part of a long chapter entitled ' Also of the Right Guidance.'

8 i\, ' lace, border, hem or other ornament of gold or silk round
the edge or collar of a garment.' (gloss in B c;Ui.»)- L and others read

24

gate there are many to tear it. At the first step that Adam took,
the wolf of affliction tore his coat : when Cain became athirst to
oppress, did not Abel give up his coat and die ? Was it not when
Idris ' threw off his coat that he saw the door of Paradise open to

10 him ? When the Friend of God remorselessly tore their garments z
from star and moon and sun, his night became bright as day, and the
fire of Nimrod became a garden and a rose-bower. Look at Solomon ,
who in his justice gave the coat of his hope to the fuller ; 8 jinn and
men, birds and ants and locusts, in the depth of the waters of the
Red Sea, on the tips of the branches, all raised their face to him,

15 all became subservient to his command ; when the lustre of his nature
had been burnt in the fire of his soul,4 the heavens laid his body on
the back of the wind.5

When the venerable Moses, reared in sorrow, turned his face in
grief and pain towards Midi an, in bodily labour he tore off the coat
from his anguished heart. For ten years he served Shu'aib,6 till the
door of the invisible was opened to his soul. His hand became

for Aww, misled perhaps by J5) which also means ' bow-string '.
is used here and in subsequent lines for the garment of borrowed
existence and pride and self ; the section thus inculcates the giving up of the
world and of self in order to obtain an enduring honour and distinction.

1 A prophet mentioned twice in the Qur' an, and identified with Enoch.

% Of borrowed existence ; and saw the heavenly bodies for what they were.
The Friend of God is Abraham ; for the story of how he rebuked the idolatry
of his people, and for so doing was thrown by Nimrod into a fire, which was
powerless to harm him, see Qur. 6 : 74-82 ; 19 : 42-51 ; 21 : 52-75 and the com-
mentators thereon ap. Sale ; and for the Jewish origin of the stories cf. Geiger's
' Judaism and Islam ', Eng. tr., Madras, 1898, pp. 96, sqq.

This example does not seem to be quite on all fours with the preceding
and succeeding ; since Abraham is here said to have torn their coats from sun ,
moon, and stars.

3 The act of renunciation here referred to may be Solomon's slaughter of
a thousand mares, which he was inspecting one afternoon, and in doing so forgot
the afternoon prayers. In his repentance he slew all the horses, and God there-
upon gave him power over the wind, which travelled wheresoever he commanded
it.

4 i.e. when he repented.

6 See, for Solomon, Qur. 21 : 81-82 ; 27 : 15-45 ; 38 : 29-39 ; 34 : 11-13.
6 So Jethro is called by the Muslims.

25

bright as his piercing eye ; he became the crown on the head of the
men of Sinai.1

When the Spirit,2 drawing breath from the spiritual ocean, had 20
received the grace of the Lord, he sent his coat to the cleanser of
hearts at the first stage of his journey. He gave brightness to his 16
soul, He gave him kingship, even in childhood. By the Eternal
Power, through encouragement in secret and grace made manifest,
he lost the self ; the leprous body became dark again through
him as the shadow on the earth, the blind eye became bright as
the steps of the throne. Whoso like him seeks neither name nor
reputation, can produce ten kinds (of food) from one jar. A stone 5
with him became fragrant as musk ; the dead rose to living action
and spoke. By his grace life broke forth in the dead earth of the
heart ; by his power he animated the heart of the mire.3

When predestined fate had closed the shops, and the hand of
God's decree lay in the hollow of non-existence,* the world was full
of evil passions, the market full of ruffians and patrols. Then He
sent a vicegerent into this world to abolish oppression ; when he 40

1 L supposes the ' men of Sinai ' to be a number of people whom Moses took
up the mountain with him that they might observe what happened. This
however would seem to be at variance with the Qur'an and commentators, and
I should prefer to refer the hemistich to Qur. 3 : 75 and the commentators thereon ;
who say (ap. Sale ad loc.) that " the souls of all the prophets, even of those
who were not then born, were present on Mount Sinai when God gave the law to
Moses, and that they entered into the covenant here mentioned with him; "
a story, Sale says, borrowed by Muhammad from the talmudists. I find no
reference to it in Geiger.

The ' white hand ' of Moses in the previous hemistich is referred to in
Qur. 7: 105. In the line which introduces this passage Moses is called ' Kallm',
that is, ' Kallmu'llah ', ' the speaker with God ', as often by the Muslims.

* i.e., of God, that is, Jesus.

3 The miracles of Jesus do not figure largely in the Qur'an ; v. 3 : 43 — 46 and
5 : 112 — 115. The last hemistich refers to 3 : 43. " / will create for you out of clay
as though it were the form of a bird, and I will blow thereon and it shall become a
bird by God's permission." The commentators state that the bird was a bat.
For the circumstances v. Sale note ad loc. ; Hughes, Diet, of Islam, s. v. Jesus
Christ, III, The miracles of Jesus ; as also for the raising of the dead. For the
miracle of the provision of various kinds of food and the table sent down from
heaven, Hughes, I.e., and Sale, note on Qur. 5 : 112.

* Referring to the ' fitrat ', or interval between Jesus and Muhammad. L.

26

appeared from mid- heaven,1 fervid2 in soul and pure in body, he
wore no coat on the religious path ; then what could he give to the
fullers of the land ? 3 When he passed from this mortal state to
eternal life he became the ornament and glory of this perishable
world.

IN His MAGNIFICATION.

When He shows His Nature to His creation, into- what mirror
15 shall He enter ?* The burden of proclaiming the Unity not every-
one bears ; the desire of proclaiming the Unity not everyone tastes.
In every dwelling is God adored ; but the Adored cannot be
circumscribed by any dwelling. The earthly man, accompanied
by unbelief and anthropomorphism, wanders from the road ; on
the road of truth thou must abandon thy passions ; — rise, and for-
sake this vile sensual nature ; when thou hast come forth from
Abode and Life, then, through God, thou wilt see God.5
20 How shall this sluggish body worship Him, or how can Life
and Soul know Him ? A ruby of the mine is but a pebble there ; the
soul's wisdom talks but folly there. Speechlessness is praise, —
enough of thy speech ; babbling will be but sorrow and harm to
thee, — have done !

17 His Nature, to one who knows Him and is truly learned, is
above ' How ' and ' What ' and ' Is it not ' and ' Why. ' His crea-
tive power is manifest, the justice of His wisdom ; His wrath is

1 e>U*»T J.i is ' mid-heaven, a star, the earth.' I have taken J,> ^l^wof
in the same sense, reading it without the i/nt'at . the ^ being fully pronounced
and followed by the nim-fatha.

2 lit. ' drunk ' , i.e., with the love of God.

3 The elders of his family and tribe, B. The meaning is that he never
possessed any ' self ' of which the tribulations he experienced at the hands of
his tribe could deprive him.

* i.e., how can He manifest Himself so as to be comprehensible ?

5 The texts insert before the last line a line which runs, ' ' Abode and Life
both are Thy servants, Thy stewards and attendants ; " which I take to be a
gloss, perhaps of Indian origin, because of the address to God in the second
person, and the use of the foreign word Jlj^S'. ' Attendants ' js jU<£ (j»&
i.e., those who are in such close attendance that they count their master's
breaths, awaiting his orders.

27

secret, the artifice of His majesty.1 A form of water and earth is
dazzled by His love, the eye and heart are blinded by His Nature.
Reason in her uncleanness, wishing to see Him, says, like Moses,
' Show me ' ; when the messenger* comes forth from that glory, 5
she says in its ear, ' / turn repentant unto thee.''8 Discover then the
nature of His Being through thy understanding ! * recite his thousand
and one pure names. It is not fitting that His Nature should be
covered by our knowledge ; whatever thou hast heard, that is not
He. ' Point ' and ' line ' and ' surface ' in relation to His Nature
are as if one should talk of His ' substance ' and ' distance ' and
' six surfaces ' ; the Author of those three is beyond place ; the
Creator of these three is not contained in time.5 No philosopher 10
knows of imperfection in Him, while He knows the secrets of the
invisible world ; He is acquainted with the recesses of the mind,
and the secrets of which as yet there has been formed no sketch upon
thy heart.

Kdf and nun are only letters that we write , but what is kun ?
the hurrying of the agent of the divine decree. If He delays, or
acts quickly, it depends not on His weakness ; whether He is
angry or placable depends not on His hate. His causation is
known to neither infidelity nor faith, and neither is acquainted

1 His creative power, the origin and source of created things, is a result
of the justice of His wisdom, and is apparent ; and His wrath is the artifice of
His majesty and glory, and is hidden ; outwardly it appears as glory, and in
reality it is wrath. So L, but in this case His majesty should be called the
artifice of His wrath and not vice versa.

2 *_£>j i.e., ig**;P »~£AJ B, the invisible messenger, Reason.

3 ' In its ear ' = in the ear of that glory. ' ' For the words which Reason
says to that glory will necessarily be said in the ear and in secret," L. The
reference is to Qur. 7 : 138 sq. " And, when Moses came to our appointment, and
his Lord spake unto him, he said, O my Lord, show me, that I may look on thee.
He said, Thou canst not see me; but look upon the mountain, and if it remain steady
in its place, thou shalt see me ; but when his Lord appeared unto the mountain He
made it dust, and Moses fell down in a swoon. And when he came to himself, he
said, Celebrated be thy praise ; I turn repentant unto thee, and am the first of those,
who are resigned. ' '

* Said ironically ; v. next line.

6 The texts all have cJjji , but ttJj/* seems obviously required.

28

15 with His Nature. He is pure of those attributes the foolish speak
of, purer than the wise can tell.

Reason is made up of confusion and conjecture, both limping
over the earth's face. Conjecture and cogitation are no good guides ;
wherever conjecture and cogitation are, He is not. Conjecture and
cogitation are of His creation ; 1 man and reason are His newly-
ripening plants. Since any affirmation about His Nature is beyond
man's province, it is like a statement about his mother by a blind

20 man ;a the blind man knows he has a mother, but what she is like
he cannot imagine ; his imagination is without any conception of
what things are like, of ugliness and beauty, of inside and outside.
In a world of double aspect such as this, it would be wrong that

18 thou shouldst be He, and He thou.8 If thou assert Him not, it is
not well ; if thou assert Him, it is thyself thou assertest, not He. If
thou know not (that He is) thou art without religion, and if thou
assert Him thou art of those who liken Him. Since He is beyond
' where ' and ' when ' , how can He become a corner of thjr
thought ? When the wayfarers travel towards Him, they vainly
5 exclaim, 'Behold, Behold!'* Men of hawk-like boldness are as

1 And so must fall immeasurably short" of Him.

2 According to B o*«~jj_>J is equivalent to ^jiU w&.i}J , i.e., ' an affirma-
tion about God's nature by a mortal.' But the introductory &€>|j is a
difficulty which he does not explain. Hence I have retained ,_£)« for which
some texts have c*«.A through assimilation to cu-oj , and have divided the

^

words as *i*«« ^jj (j^J = foreign, external).

3 The full meaning of this and the following lines L explains thus: — "in
this world of unreality, with two faces and necessary duality, it would be wrong,
with your borrowed existence and without discarding self, to claim unity of
existence with God and knowledge of Him. If you assert not His necessary
Existence and affirm not His Being in its oneness, it is not well, and you are an
unbeliever; whereas if you do this, and assert His Existence, whatever you
assert is yourself and not He, for He is above and free from anything you
imagine and think. And if you know not that there exists a God, and take reason
for guide, you are without religion ; while if you assert it you are an anthro-
pomorphist ; for He cannot be designated or described by any description, and
however you describe Him you fall into the error of ' likening ' Him."

* Vainly, because He is not there.

29

ringdoves in the street, a collar on their necks, uttering ' Where,
Where ? ' l

If thou wilt, take hope, or if thou wilt, then fear ; the All- wise
has created nothing in vain. He knows all that has been done or
will be done ; thou knowest not, — yet know that He will assuage thy
pain.2 In the knowledge of Him is naught better than submission,
that so thou mayest learn His wisdom and His clemency. Of His
wisdom He has given resources to His creatures, the greater to him
who has the greater need ; to all He has given fitting resources, for 10
acquiring profit and warding off injury. What has gone, what
comes, and what exists in the world, in such wise it was neces-
sary ; bring not folly into thy conversation ; look thou with ac-
ceptance on His decrees.

ON THE EARNEST STRIVING.

When thou hast passed from Self to being naught, gird up the
loins of thy soul and set forth on the road ; when thou standest up 15
with loins girt thou hast placed a crown on thy soul's head. Set
then the crown of the advance on the head of thy soul ; let the foot
that would retreat be the companion of the mire ; 3 though the
thoughtless man laughs at this act, yet the wise chooses no other
course.

Whoso turns not his face towards God, all his knowledge and
possessions deem thou an idol. Who turns away his face from God's
presence, in truth I call not him a man ; a dog is better than a worth- 20
less man who turns away his face, for a dog finds not its prey with-
out a search. A dog that lives in ease,4 though it gets fat, is not
therefore more useful than a greyhound.

1 £ £ ' Coo, ceo,' the sound of the doves, as well as meaning ' Where,
where ? '

* L refers to the reading &f &Jf^ and suggests &jf as equivalent tojl^-j" .
he says the rhyme is defective if it be not adopted ; but the rhyme is defective

in any case (•J.vS' and

3 L gloss (under J^) ^ , i.e., the mire is the body, opposed to the soul
in the preceding hemistich..

o *

is a place where straw is put for dogs, etc.

30

19 He will not take hypocrisy and deceit and lying,1 but looks to
a man's belief in the Unity and his sincerity. The eye that is fixed
on wisdom chooses the Truth ; the pleasure -regarding eye sees not the
Truth. False is what delights the eye ; the Truth enters not among
earthy thoughts.4 Infidelity and faith both have their origin in
thy hypocritical3 heart ; the path is long because thy foot delays :
were it not so, the road to Him is but one step, — be a slave, and
5 thou becomest a king with Him. Know that the different names
of the colours are illusory, that thy sustenance is to be sought in the
river of the Absolute. Leave off thy talk, and come to the pavilion ;
loose thy heavy bonds from off thyself. Perhaps thou hast not
tasted the true faith, hast not seen the face of truth^and sincerity ;
so that thou thoughtest the mystery was plain to be seen, and things
thou sawest plainly have been mysteries to thee. I see in thee no
Tightness of belief ; if there were, I would be the true dawn of reli-

10 gion to thee ; — I would have made the path of the true faith plain
to thee hadst thou not been a fool and a madman.

[OF THE TRAVELLER ON THE PATH.]*

A man should be like Abraham, that, through God, his shadow
may become a shady place ;5 in fear of him8 and by his teaching
the universe dares to breathe ; Pharaoh is destroyed by the mighty
aid of a Moses whom God assists.

To the wayfarer towards God on the path of love His cheek is
15 the dawn of morning ; (who but He can tear away the veil by day,

1 A* .-sue - the commentators seem to have mistaken the meaning here,

*IX

giving as the equivalent jc o , which means ' an instrument of hitting and

striking ; a wooden sword ' (B.Q.).

2 ' The Truth ' in these lines ( JJA. ) may equally be rendered ' God ' ,
or ' reality '.

8 Lit. ' of two colours'.

* This chapter can scarcely claim to be more than a series of short passages
and single lines, at variance with the context in which they stood, and collected
here as having somewhat in common with each other.

6 Perhaps referring to Abraham's being unharmed in Nimrod's fire ; these
first three lines speak of the powers given by God to those who seek Him.

6 i.e., the seeker after God.

31

or hang the veil by night ?) l His mind is snatched away from bonds
of earth ; the spiritual rule of the world is made manifest to him.
He treads the Throne under his feet like a carpet ; he is an owl, but
bears with him a phoenix. a He becomes lord of this abode and that,5
the loyal slave of God ; the pure Intelligence reveals its face
to man, and beautifies his body with its own light. The bounty of 20
God throws its shade over his heart ; then he says, ' How He pro-
longs the shadow.' * When his soul feels the touch of God, ' We make
the sun ' reveals its face to him.6 The dumb all find tongues when 20
they receive the perfume of life from his soul.

In His path the lovers recite to their souls the verse ' Every
creature on the earth is subject to decay ; ' 6 the heavens, and the natural
world and its varied colours seem vile to his perception. Whoso
is turned away from this wine, for him all its fragrance and colour
is destroyed ; so that when with new ear thou shalt hear the shouts 5
of ' He is One, He has no partner,' thou shalt no longer in madness
desire the varied colours, even though thy Jesus be the dyer.7 Thou
shalt take what thou wilt of the colours, put them into one jar, and
bring them out again ; — listen truly, and not in folly ; this saying
is not for fools ; — all these deceitful colours the jar of the Unity makes
one colour. Then being now of one colour, all has become Him ; 10
the rope becomes slender when reduced to a single strand.3

1 The meaning may be that God is the light of the way, and the last line is
possibly a parenthesis, the thought of which was prompted by the preceding.

2 The owl is a bird 'of ill-omen ; the phoenix ( UA> ) is a bird of
happy omen, prognosticating a crown to every head it shades.

3 i.e., ' of both worlds.'

* Qur. 25 : 47. ' 'Hast thou not looked to thy Lord, how he prolongs the
shadow ? ' '

6 Qur. 25 : 48. ' ' Then we make the sun a guide thereto ; then we contract it
towards us with an easy contraction." This and the last quotation are part of a
passage descriptive of God's benefits to man.

6 Qur. 55 : 26.

7 »j j*£«»JjC ' thy Jesus' , paraphrased by B as J .l> ^u. ' thy stony
heart ' .

8 I suppose the meaning to refer to the simplification of phenomena, —
that they are more easily grasped when reduced to unity.

32

[ON BEING SILENT.]

The path of religion is neither in works nor words ; there are
no buildings thereon, but only desolation. Whoso becomes silent
to pursue the path, his speech is life and sweetness ; if he speaks,
it will not be out of ignorance, and if he is silent, it will not be from
sloth ; when silent, he is not devising frivolity ; when speaking, he
scatters abroad no trifling talk.

15 Those fools, the thieves and pickpockets, keep their knowledge to
use in highway robbery.1 Thou seest, 0 Master, thouof many words,
that thou hadst better have light in thy heart than words ; when thou
becomest silent, thou art most eloquent, but if thou speakest, thou
art like a captain of war.2 ' Kun ' consists of two letters, both
voiceless ; ' Hu ' consists of two letters, both silent.3 Doubt not
concerning these words of mine ; open thine eyes, pay heed for a little.

20 There exists the dog,* and the stone ; the stove of the bath, and

21 the slave ; but thou art excellent, like a jewel inside a casket.6 The
king uses his silver for his daily needs, but his ruby he keeps for his
treasure-house; silver is evil in its own ill-starred nature, the ruby
is joyous because it is full of blood within."

The family of Barmak 7 became great through their liberality ;
they were, so to say, close companions of generosity. Though fate

1 The ' fools ' are the learned and the philosophers.

2 ij} j^i ' a commander of ten thousand." L and B interpret in this
sense, meaning, perhaps, ' blustering inconsequentially ' (B <^U-o *}.A ). Or
yj^jJu — ' a patriarch' : B.Q. gives ^LUoJ «X4ixu«o ' a theologian of the Chris-
tians,' and so. from the Muslim point of view, a vain babbler.

3 ' Kun ' is ' Be ', the word used at the creation ; ' Hu ' is ' He ', God.
lyfe is 'wind, sound, voice, tone'; so fyfc -j 'silent.' The commentators
give no real help on this line ; it seems to imply that the mightiest existences
and actions do not require speech.

4 The following fragments do not appear to have their place in any of
the chapters near which they are found in the texts.

5 " Dog and stone are of His creation, the stone being created for driving
off the dog ; and so the stove of the bath and the slave are of His creation, the
slave to light the fire of the stove ; but thou, who art of the most excellent of
the marvels of God, art like only to a ruby, deposited with care in casket." B.

6 The commentators give no help as to the meaning of the passage.

^ The Barmecides, who attained to great power in the reign of Harunu'r-
Rashld.

33

pronounced their destruction, their name endures, indestructible as
the spirit. The people of this generation, though amiable, are im- 5
pudent as flies and wanton ; in word they are all sweet as sugar,
but when it comes to generosity, they tear men's hearts and burn
their souls.1

When He had adorned thy soul within thee, He held up before
thee the mirror of the light ; till pride made thee quick to anger, and
thou lookedst upon thyself with the evil eye.'z

He has balanced day and night by the ruler of his justice, not
by chance or at random.8

While Reason digs for the secret, thou hast reached thy goal on 10
the plain of Love.*

The heart and soul of the seeker after God are concealed, but his
tongue proclaims in truth,' / am God.'*

THE PABABLE OF THOSE WHO HEED NOT.6

A fool saw a camel grazing, and said, Why is thy form all crook-
ed ? Said the camel, In disputing thus thou censurest the sculptor ;

1 This passage occurs shortly after the chapter ' Of the Right Guidance,'
and I think is very probably spurious. It seems to be connected with the
word &j^. in the last line of that chapter, p. 15, 1. 4, and possibly represents
the pious reflections of some reader, noted down by him in the margin of the
original or of an early copy, and thence taken up into the text by subsequent
copyists.

4 "The Incomparable Creator, after adorning thee inwardly, that is, de-
signing thy inward being as He had done thy outward parts, held up before thee
a mirror of light, that is, understanding and clear comprehension, by means of
which thou mightest come to know good and evil. Then, till pride and self-
conceit became natural to thee, He kept thee from lust and anger ; and, until
He gave to thee the eye of vanity, He kept thee from being acceptable in thine
own eyes," B ; but in adding ' And God knows the truth of the matter,' he does not
appear to be very sure of his explanation. In the absence of the proper context
interpretation is perhaps impossible ; the lines occur in the texts in ' Again
the Parable of the Companions of Indifference,' p. 23.

3 In the middle of the passage which I have called ' On being Silent,' p. 20.

4 In the passage which I have called ' Of the Traveller on the Path,' p. 19.
The third person is used in the lines amongst which it occurs ; otherwise it is
written in the same sense.

6 At the end of the above passage.

6 A similar title has been used before, p. 10.

3

34

15 beware ! Look not on my crookedness in disparagement, and
kindly take the straight road away from me. My form is thus be-
cause it is best so, as from a bow's being bent comes its excellence.
Begone hence with thy impertinent interference ; an ass's ear goes
well with an ass's head.1

22 The arch of the eyebrow, though it displease thee, is yet a fit-
ing cupola over the eye ; by reason of the eyebrow, the eye is able
to look at the sun, and in virtue of the bloom of its strength becomes
an adornment to the face. Evil and good, in the estimation of the
wise, are both exceeding good ; from Him there comes no evil ;
whatever thou seest to come from Him, though evil, it were well
5 thou look on it all as good. To the body there comes its portion of
ease and of pain ; to the soul ease is as a treasure secured ; but a
twisted snake is over it, the hand and foot of Wisdom are at its side.*

THE PARABLE OF THE EYE or THE SQUINT-EYED.

A squint-eyed son asked his father, O thou whose words are as

a key to the things that are locked up, why saidst thou that a

10 squinter sees double ? I see no more things than there are ; if a

squint-eyed person counted things crookedly, the two moons that

are in the heavens would seem four.

But he who spoke thus spoke in error ; for if a squinter looks
at a dome, it is doubled.3

I fear that on the high-road of the faith thou art like the crooked-
seeing squinter, or like the fool who senselessly quarrelled with the
camel because of God's handiwork. His flawless creation is the

1 A. -«> in a secondary sense, which is also applicable here, means ' a
shameless fellow, one who intrudes himself into a place where he has no busi-
ness ; a blundering intermeddler. ' So also Ar. jU-=>- <j»lj , cf- Browne, ' ' A Year
amongst the Persians," p. 224.

* On the ' twisted snake ' AB have gloss ,*»AJ ; as B in a note ex-
plains ^(^i^tt >_y»&f a terrible spirit, i.e., to guard it. The ' hand and foot o
Wisdom ' is simply Wisdom, ' a sound, guiding, prudent understanding,' B.
The meaning of the last two lines would thus be, that though misfortunes may
happen to the body, a serene wisdom will preserve the soul's peace in every
condition.

3 \.e.t such a large and obvious thing as a dome.

V -

35

qibla of our understanding ; His changeless nature is the ka'ba of
our desire. He has exalted the soul in giving it wisdom ; He has
nourished His pardoning mercy on our faults. God well knows 15
your turning to Him ; His wisdom it is which prevents His answer-
ing your prayers. Though the physician hears his patient when he
begs, he does not give earth to an earth-eater ; and though his soul
desire it, how shall He give earth through all his life to him who digs
the earth ? How shall His act be without a reason, or His decrees
in accordance with thy weak understanding ? 1

There are exceeding many who have drunk the cup of pure poison 20
and have not died of it ; nay, it is life's food to him who from the
violence of his disease is wasted to a reed. In His wisdom and jus-
tice He has given to all more than all that is requisite ; if the gnat 23
bites the elephant's hide, tell him to flap his ears, — he has a gnat
dispeller in them ; if there is a louse, thou hast a. finger-nail ; punish
the flea, when it jumps on thee ; though the mountains were full of
snakes, fear not, — there are stones and an antidote on the mountain
too ; and if thou art apprehensive of the scorpion, thou hast slipper
and shoe for it. If pain abounds in the world, everyone has a 5
thousand remedies.

In accordance with his scheme He has suspended together the
sphere of intense cold and the globe of fire.'2 The motions of the

1 The texts have ^ Ijj^J. I have however adopted what was appar-
ently the original reading of ' Abdu'l-Latlf's edition ; since the commen-
tary runs cu-fla. _,«Xftx> ^j x^j ^ ^ ^, %^ Asuf .

2 j&\ according to B is " the globe of fire, an element, the highest of
the four, called sometimes the charkh-i-athir ; " so far agreeing with Gibb,
p. 46, who discussing Muslim philosophy says: — "The first manifestation
of specific form is in the ' Four Elements ' , Fire, Air, Water and Earth.
The arrangement of the elemental world is, like that of the ethereal, a series
of concentric, spherical layers. As Fire is the lightest and subtlest of the four,
its region is the highest, lying within and touching the concave surface of the
Sphere of the Moon. In its pure state Fire is colourless and transparent, conse-
quently the Sphere of Fire is invisible. ' '

B proceeds, " Zamharir =' intense cold', and the globe o intense cold
is the limiting stratum of the air." The sphere of air is the next inside that
of fire ; it "is subdivided into three strata (tabaqat). The Sphere of Fire and the
highest stratum of the Sphere of Air, though by their own nature stationary, are
carried round by the Sphere of the Moon in its revolution. ' ' Gibb. op. cit.

36

body are rendered equable, the coolness of the brain and the warmth
of the heart are both moderated ; the liver and heart, by means of
the stomach and arteries, send forth water l and air to the body,
that through breath and blood the heart by its movement, and the
liver by its quiescence, may give the body life.4

10 There is a spiritual kingdom in the universe, and also a temporal
power ; above the throne light, and below darkness ; both these
principles He bestowed at the creation, when He spread His shadow
over His handiwork. The temporal world He has given of His
bounty to the body, the spiritual world as a glory to the soul ; that
so both inner and outer man may receive food, the body from the
lord of this world, the soul from the Lord of the spirit- world ; for
through all His creation God keeps a benign grace for the benefit of
the noble soul.

15 The acute thinker knows that what He does is well ; it is thou
who namest some things evil and some good, otherwise 3 all that
comes from Him is pure kindness. Evil comes not into existence
from Him ; how can evil subsist with Godhead ? Only the foolish
and ignorant do evil ; the Doer of good Himself does no evil. If
He gives poison, deem it sweet ; if He shows wrath, deem it mercy.

20 Good is the cupping-glass our mothers apply to us, and good too the
dates they give.

AGAIN THE PARABLE OF THOSE WHO HEED NOT.

Dost thou not see how the nurse in the earliest days of its child-
24 hood sometimes ties the little one in its cradle, and at times is ever
laying it on her bosom ; sometimes strikes it hard and sometimes
soothes it ; sometimes puts it away from her and repels it, some-
times kindly kisses its cheek and again caresses it and bears its grief ?
5 A stranger is angry with the nurse when he sees this, and sighs ; he
says to it, The nurse is not kind, the child is of little account with

1 i.e., blood, according to the old pathology.

* The arteries being found empty after death, the heart was supposed to
be the means for pumping air over the body The liver was thought to be the
storehouse of the blood.

8 i.e., were it not for the name,

37

her. How shouldst thou know that the nurse is right ? Such is
always the condition of her work.

God too, according to his compact, performs his whole duty
towards his slave ; He gives the daily food that is required, some-
times disappointment, sometimes victory ; sometimes He sets a
jewelled crown upon his head, sometimes He leaves him needy with
only a copper.

Be thou contented with God's ordinance ; or if not, then cry 10
aloud and complain before the Qazi , that he may release thee from
His decree ! A fool is he who thinks thus ! Whatever it is, —
whether misfortune or prosperity, — it is an unmixed blessing, and
the evil only transitory. He who brings the world into being with
' Be, and it was,' — how, how shall He do evil to the creatures of the
world ? Good and evil exist not in the world of the Word ; l
the names ' good ' and ' evil ' belong to thee and to me. When God 15
created the regions of the earth He created no absolute evil ; death
is destruction for this one, but wealth for that ; poison is food to
this, and death to that.

If the face of the mirror were black like its back, no one would
look at it ; the usefulness belongs to the face of the mirror, even
though its back be stuffed with jewels. The bright-faced sun is
good, be its2 back black or white ; if the peacock's foot were like 20
its feathers, it would shine splendid both by night and day.8

IN PRAISE OF His OMNIPOTENCE.

He is the Pourtrayer of the outward forms of our earthly bodies ;
He is the Discerner of the images of our inmost hearts. He is the 25
Creator of existent and non-existent, the Maker of the hand and
what it holds. He made a wheel of pure emerald, and on the wheel

apparently in a technical sense ; I cannot say to
which, if to any, of the various planes the ^xu* ujlgat corresponds. Perhaps
l^2R.i* is the word kun. Cf. infra, p. 25, 1. 12.

2 i.e., the sun's.

3 Meaning, I think, that it would be altogether too gorgeous. The preceding
short paragraph is to the effect that things are made for use and benefit, and
that God knows best what is required.

38

he bound silver jars ;> He caused a candle and candlestick to re-
volve in the heavens in the path of the ignoble.2 Before His crea-
tion was non-existence ; eternal being belongs to His Essence alone.
5 He made Intelligence proclaimer of His power ; He made matter
capable of receiving form. To Intelligence He gave the path of
vigilance ; what thinkest thou of Intelligence ?

How can the artist of the pen 3 picture forth in man the image
of the Eternal ? Fire and wind and water and earth and sky, and
Reason and Spirit above the sky, and the angels in the middle place,
wisdom and life and abstract form , — know, that all come into being
by command, and the command is God's.

10 He is the origin and root of material things,4 the Creator of bene-
ficence , and thanks , and the thankful man. In the high-road from this
life to the next He has associated action and power with this world of
generation and corruption. In the world of the Word 5 His Omnipo-
tence made power pregnant with action, made its place for whatever
comes into action, created its product for whatever possesses power.

15 ON THE PROVERBS AND ADMONITIONS ' POVERTY is BLACKNESS OF
THE FACE ' (THE RECITAL OF PROVERBS is THE BEST OF
DISCOURSES) AND ' THE WORLD is A HOUSE OF DEPARTURE
AND CHANGING AFFAIRS AND MIGRATION.'6

Keep thy blackness, thou canst not do without it ; for black-
ness admits no change of colour. With blackness of face there goes
happiness ; a blushing face seldom causes joy. The scorched

1 The stars in the heavens are compared to the vessels on the wheel used for
raising water from the well. — the common ' Persian wheel ' of the East.

2 So that the wicked may see. The sun and moon are the candle, the sky
the candlestick, which revolves in [•* , ' the space between heaven and earth.'

3 Perhaps the Primal Intelligence, L.
*;|^j inB.Q.= ^L^lxil.

6 Perhaps the word Tcun, ' Be' ; and so the world, or plane, where God's
commands issue, and hence possibly equivalent to the 'alam-i-jabarut, * the
plane of power.' Cf. p. 24, 1. 13.

6 The title is perhaps made up of glosses. It differs in the various MSS.

In the technical language of the Sufis, says L, poverty, «ft» ? means annihi-
lation in God, the union of a drop with the ocean, the last stage of the perfected
ones. ' Poverty is blackness of the face in both worlds ' means that the traveller

39

pursuer is black of face before the flame of his heart's desire ; 1 though 20
in tribulation, the ugly Ethiopian finds gladness in his blackness of
face ; his gladness comes not from his beauty, his happiness comes
from his sweet odour.* Brighter than the splendour of the new moon
is the display of the moon of Bilal's shoe ; 3 if thou dost not wish thy
heart's secret known, keep thy blackness of face in both worlds, since 26
for him who seeks his desire, day tears the veil and night spreads it.

Withhold thy hand from these vain lusts ; know, desire is poison,
and the belly as a snake ; the serpent of desire, if it bite thee, will soon
despatch thee from the world.4 For in this path in evil there is good ;
the water of life is in the midst of darkness. What sorrow has the 5
heart from blackness ? For night is pregnant with day, and the men
who are now imprisoned without food or drink in this old ruin throw
aside all instruction 6 when they march proudly in the garden of God.

Everything except God, all that is of earth, is aside from the
path of the true faith. Loss of self is the hidden goal of all ; the re-
fuge of the pure soul is with the Word.6

becomes entirely annihilated in God, so that — externally, internally, in this world,
in the next — he has no existence, and returns to his essential and original non-
existence. This is true ' poverty ' ; hence it is said ' When poverty is absolute,
that is God.' And till the traveller experiences perfect non-existence, or absolute
annihilation, he cannot experience absolute existence, which is eternal life with
God. And death from self is the essence of life to God, and absolute life is seen
to consist in absolute death. To this degree nothing can attain but the perfect
man, who is thus the most perfect of all created things, the object of the creation
of the world.

1 Perhaps a reference to the moth and the candle. All texts give «£jj or
jjilAj which would require a preposition. A hint of what I take to be the
original reading is given in M.

2 Lit. ' odour of musk ' ; but the appropriateness of the hemistich depends
on a second meaning of cXi^c^ viz., ' blackness, ink.'

3 Bilal was the negro mu'adhdhin of Muhammad. The reference is to a
saying of Muhammad's, " When I went on my night journey to heaven, I heard
the sound of the feet of Bilal," B.

* Lit. ' will not cook with thee these colours long. '

6 ^tSttt, with gloss in B, 4>xl£j ^ jJU j (Jxj, 'controversy and imitation.

6 To be transformed from self -and personal existence to non-being and anni-
hilation is the hidden goal of all wayfarers ; and the place to which the pure soul
returns is the Word, which we may take to be the word kun ; or the confession

40

10 0 thou, who hast rolled up the carpet of time, who hast passed
beyond the four and the nine,1 pass at one step beyond life and rea-
son, that so thou mayst arrive at God's command. Thou canst not
see, forasmuch as thou art blind at night ; and in the day too hast
but one eye, like the wisdom of fools. I do not speak to thee with
wink and nod,2 but in God's way, with mystical significations and
allegories.

Till thou pass beyond the false, God is not there ;3 the perfect

15 truth belongs not to this half-display. Know, that as provision for
the journey to the eternal world, la khair is your strength and Id
shai your gold ;* Id khair is the strength of the rich, as Id shai is the
wisdom of the wine-drinkers.

ON THE NEED OF GOD, AND INDEPENDENCE or ALL BESIDE

HIM.6

He is wholly independent of me and thee in his plans ; 6 what
matters infidelity or faith to His Independence ? What matters
20 that or this to His Perfection ? Know that God exists in real exist-
ence ; in pursuance of His decree and just designs, the Independent
seeks thy favours, the Guardian gives thee thanks.7

of the Unity (tauhid) ; or the confession of the Muslim faith (kalima) ; or lastly
we may take the Word to be a characterization of the authority of God. L.

1 The four elements, and the nine spheres or heavens.

2 That is, perhaps, by common signs understood among men ; though ^+&
and V*j here put in opposition, have much the same primary meaning.

8 Refers to the saying ' All things, except God, are false.'
* ' La Kkair,' " there is no good," ' la ghai,' " there is nothing," sc. ex-
cept God.

6 The chapter seems to have been mistakenly named ; its theme is rather
God's independence of all things.

6 Lit. ' ' of me and thee for His plans, perfection is (an attribute) to His
independence." The commentators quote the Quranic verse " Verily God is
independent of the worlds ; ' ' and a quatrain whose source is not given : —
' ' The affluent skirt of perfect Love is clear
From taint of need of me, of dust the peer ;

Since He Himself is sight and object both,
If thou and I enter not there, what fear ?"
1 Or ' praises ' ; i.e., for accepting His guardianship, B.

\.

41

The wolf and Yusuf appear to thee to be small and great ; ' but
with Him, Yusuf and wolf are the same. What, to His Mercy, 27
matters opposition or help ? What, to His Wrath, are Moses and
Pharaoh ? *

Thy service or thy rebellion are an honour or a shame to thee,
but with Him the colour of both is the same. What honour has He
from Reason, or from the lightning, what greatness from the soul,
or the sky ? The soul and the heavens are His creatures. Happy
the man who is chosen of Him.

The heavens and He who causes them to revolve are as the mill- 5
stone and the miller ; the supreme Disposer and the obedient Rea-
son are as the carver's self and the matter he shapes. The motion
of the restless heavens and of the earth is as it were an ant in the
mouth of a dragon ; the dragon does not swallow the ant, and the
revolution of the unconscious heavens sweeps on. He has imposed
its task upon the mill-wheel of misfortune, itself unmindful and
closed round by annihilation.3 Think of thy life as an atom in His 10
time.4 His banquet as accompanied by His affliction.5

1 i.e., appear different in size and degree. The wolf was supposed to have
torn Joseph to pieces.

2 " What help can Moses give, what does the might of a Pharaoh matter
when His Wrath goes forth ? " B.

3 Lit. ' within the foetal membranes of Not.' ' The dragon ' is the same
as 'annihilation', cf. Jami, .*» &\\m> 5) »-&$J "The dragon does not
swallow the ant because of its excessive insignificance ; and the revolution of the
heavens goes on while they are unconscious of their position. As the ant passes
into the dragon's mouth, and knows not of its passage into non-existence and
destruction, so the revolution of the heavens and the earth they contain passes
along, they themselves not knowing that they are in the mouth of the dragon
of annihilation. And on the heavens, the millstone of calamity [so called since
their revolutions are the cause of terrestrial events], God has imposed their
labours, while they, enclosed in the membranes of La, know not what is being
effected by themselves." So L, who adds, as an alternative, that the subject
in the last line of the text may be ft*, understood. B gives a different ex-
planation again.

4 Or, carrying on the metaphor of the ant in the dragon's mouth, per-
haps, ' Think of thy life as a grain of corn in His mouth.'

6 i.e., life as inevitably attended by death.

42

Thou knowest that thy goblet l has four feet 2 for movement ;
yet though thou be persevering in His service thou wilt not reach
His path • but by His grace. When will the slave who wishes to
attain to God reach Him by means of reason, or by hand and foot ? 3
When will he attain to God, who in his own body attains (only
to the recognition of) his hands and feet ? *

15 ON SELF-ABASEMENT AND HUMILITY.

Lowliness befits thee, violence suits thee not ; a naked man
frantic in a bee-house is out of place.5 Leave aside thy strength,
betake thyself to lowliness, that so thou mayest trample the heights
of heaven beneath thy feet ; for God knows that, rightly seen, thy
strength is a lie, and thy lowliness truth. If thou layest claim to

20 strength and wealth, thou hast a blind eye and a deaf ear. Thy
face and thy gold are red,6 thy coat is of many colours, — then look
to find thy honour disgrace, thy peace strife. Come not to God's
door in the dust of thy strength, for in this road it is through lowli-
ness that thou becomest a hero. This comes not of discharging thy

28 debt, but from bartering thy indigence."7 Look not on His Omni-

1 The goblet holding the wine of life, the body.

2 i.e., hands and feet ; also a metaphor indicating great perplexity, B.
8 i.e., external actions (gloss in B).

* In accordance with B. ' ' Thou who in the knowledge of thine own self
canst not arrive at truth, to know fundamentally what thou art, except that thou
recognisest thine own hands and feet, how canst thou with this weak power of
knowledge know God ? ' ' L in addition to the above suggests ' ' He who
arrives at the knowledge of his own nature only by struggles with all his limbs
and by excessive labour, how can he, etc. ... ? " The texts, except I, insert
as the last line of the chapter ' ' Since even in self-knowledge thou art weak,
how then canst thou become a knower of God ? " which has appeared before,
in the chapter ' On the knowledge of God ' ; where perhaps this last short para-
graph as a whole might suitably be placed.

6 The world compared to a bee-house. ^£, gloss in B a^j^,.

6 i.e., thou art honoured ( «j ±.j*> ) and prosperous.

1 'This' refers perhaps to advancement in the path, which is not merely a
matter of conventional rectitude, but is obtained by means of abasement and
loss of self. L gives several explanations of the line ; referring ' this ' to lowli-
ness, he supposes that the debt is the obligatory services, prayer, fasting, alms,
pilgrimage ; humility is not attained thus, but by bartering, and thus turning

43

potence with thy impotent eye ; O my master, commit not such an
outrage.1

So long as thou art thy own support, clothe thyself, and eat;
but if thou art upheld by Him, thou shalt neither sew nor tear.2 All
that exists, 0 friend, exists through Him ; thine own existence is
as a pretence, — speak not folly. If thou lose thyself, thy dust
becomes a mosque ; if thou hold to thyself, a fire-temple :3 if thou
hold to thyself, thy heart is hell ; if thou lose thyself, heaven. If 5
thou lose thyself, all things are accomplished : thy selffulness* is
an untrained colt. Thou art thou, — hence spring love and hate ;
thou art thou, — hence spring infidelity and faith.6 Remain a slave,
without lot or portion ; for an angel is neither hungry nor full. Fear
and hope have driven away fortune from thee ; when thy self has
gone, hope and fear are no more.6

The owl that frequents the palace of the king is a bird of ill-
omen, ill-fated and guilty ; when it is contented in its solitude, its 10

to profit, our poverty. Again in the second hemistich ^ji*L«.* cg}'^ rnay
be in amplification of, and not in opposition to, ^i^.^ p\j in the first,
" This comes not of discharging thy debt, which is a selling of thy poverty, i.e.,
of thyself." The possibility that the line belongs elsewhere is of course always
present where the connection appears difficult or defective.

1 Reading with H, contrary to the rest, as <fU*t^ cannot have the izafat.
To accord with the sense of the comments of L and B, we should read .itjf
(as most do), and assuming the izafat, trans. ' Make not thus of thyself a lord,
with powers of manumission. ' ' ' Imagine not that His absolute Omnipotence
can be comprehended or perceived by thy feeble eye ; for that is as if one were
to imagine the impossible within his power, as if a slave were to pretend to be a
lord, with the power of manumission, and were to expatiate on his power and
state," L.

2 "When thou hast hastened to the abode of eternity with God and art
united to Him, thou wilt neither gaze with (lit. sew, i.e., fasten upon anything)
the eye of desire, nor tear the collar of indigence (sc. in despair). ' ' B.

3 i.e., a worshipping place of the infidel Zoroastrians. Or ' a Jews' Syna-
gogue,' or ' a pigsty.'

* _pU used as an abstract noun. I would suggest ' selffulness ' as the oppo-
site of ' selflessness.'

5 Cf. p. 1,1. 12 and note ; and for a similar thought p. 29, 1. 15, inf.

6 "When thou passest from thyself into resignation towards God, hope
and fear are no more : the grace of God has been bestowed on thee," B.

44

feathers are finer than the splendour of the phoenix. Musk is spoilt
by water and by fire ; but to the musk-bladder what matters wet or
dry ? l What matters, at His door, a Muslim or a fire- worshipper ?
What, before him, a fire- temple or a monk's cell ? a Fire- worshipper
and Christian, virtuous and guilty, all are seekers, and He the
sought.

God's essence is independent of cause ; why seekest thou now

15 a place for cause ? The sun of religion comes not forth by instruc-
tion ; the moon goes down when the light of the truth shines out.3
If the holy man is good, it is well for him ; if the king is bad, what
is that to us ? To be saved, do thou thyself persevere in good ;
why contendest thou with God's decree and predestination ?

In this halt of but a week, to be is not to be, to come is to go. 4
Recite the word ' hastening on' ;5 for in the resurrection the believer

20 calls ' 'Make way ! ' ' Mustafa 6 exclaimed ' How excellent ! ' ; through
this the hand of Moses became a moon, the Friend of God grew
pitiful ;7 the waw of awwah gave him the sincerity of his faith, the

1 So long as it remains in its native place, that is, it is not liable to harm.
The passage is apparently directed against the assumption of a claim to honour
with God.

2 i.e., a peculiarly Christian institution.

3 Nor has the theological disputant any honour with God. ' ' The sun of
the faith, which is the light of the knowledge and truth of God, shines not forth
by disputes and discussion, that is, by exoteric learning; and when the light of
the truth appears, the moon, that is the science of externals, disappears." B.

* That is, this life is so fleeting, that things that happen are as if they
happened not, and our coming is synchronous with our going.

6 Or, "running on," L5*.~j» ; referring to Qur. 57 : 12. " On the day when
thou shall see believers, men and women, with their light running on before them
and on their right hand, — ' Glad tidings for you today : gardens beneath which
rivers flow, to dwell therein for aye ; that is the grand bliss ! ' " Their light is their
belief in the Unity of God, which goes in front of them so that they pass easily
over the bridge Sirat, and on their right hands to guide them into Paradise. L.

6 lit. ' the chosen', i.e., Muhammad.

7 ' ' Mustafa said ' Well done ! ' in praise of that light ; through the light
Moses' hand became a moon, and the Friend received the honour of 'Verily
Abraham was pitiful and clement.'' " Qur. 9: 116; 11: 78, L. The 'light '
however is not mentioned in the text. According to the Muslim theologians
the ' white hand of Moses ' was not due to leprosy.

45

majesty and beauty of his belief,1 — then when the wdw goes out
of awwah there remains but ah, a sigh, — how wonderful ! a A h 29
remains, a memorial of Him ; His religion remains as a manifes-
tation of Him.3

Before the trumpet sounds kill thou thyself with the sword of
indigence ; if they accept it,4 thou art at rest ; if not, think of what
has happened as if it had not been. If thou come small or great
to the door of the Absolute,5 or if thou come not at all, what is that
to Him ? Shall the day subsist for the sake of the cock ? it will appear 5
at its own time.6 What is thy existence, what thy non-existence
to Him '? Many like thee come to His door.

When the fountain of light 7 starts forth, it has no need of any to
scourge it on ; yet all this magnificence is but water and earth, —
the pure life and soul are there.8 What can the 'Make way ! ' of a

•

1 The middle letter j of tj\ (Ar. ' he was pitiful '), is the first of l»j

' sincerity.'

2 This is a kind of word-play the author is rather fond of. B carries it on
thus: — "When waw disappears from awwah, the pitiful, i.e., Abraham,
remains as a sigh only. We may say that this sigh, $f ? is of the essence of the
affirmation of the light, i.e., his doctrine and belief. For when thou viewest the
word af with the eye of truth, thou seest it is composed of a single alif, which
denotes one, without companion, and ha, which denotes Huwa, He ; i.e., there
is none but He. And this is the essence of the affirmation (of belief). ' '

3 V. note on previous line, the affirmation of the Unity being the essence
of His religion.

4 Gloss in B fj jUJ ' thy indigence ' ; or perhaps understand rather ' thy
sacrifice of thyself.' ' They,' an indefinite plu., here, as often, = ' the higher
powers ' ; or as we might say ' if heaven accepts it.'

5 /jjUiui , ' absence of dependence on anything else' ; cf. p. 26, 11. 18,
19, 21.

6 That is, shall God exist for the sake of, or in dependence on, any of His
creatures ? The line occurs eight lines lower in the MSS., but it evidently
belongs to this argument and not to the later one.

7 i.e., the sun ; in giving as a gloss ' the light of the Essence of the One,' B
seems, as often, to read mystical meanings into the text where they are not
intended.

8 There, — with God and not in material things : for A»JJ in a purely
adversative sense cf., inter alia, p. 26, 1. 22 ; p. 27, 1. 2.

46

handful of straw effect ? His own light alone cries 'Make, way /''
10 That lamp of thine is thy trust in thyself ; the sun2 comes forth of

himself in brightness, and this flame the cold wind cannot extinguish,

while half a sneeze wrests from that its life.

So then your road lies not in this street ; if there be a road, it

is the road of your sighs. You are all far from the road of

devotion, you are like asses straying for months and years deluded

with vain hopes. Since thou art sometimes virtuous, sometimes
15 wicked, thou fearest for thyself, hast hope in thyself ; but when thy

face of wisdom and of shame3 grows white,4 — go, know thou that

fear and hope are one.

ON THE JUSTICE OF THE PRINCE AND THE SECURITY or HIS

SUBJECTS.

'Umar one day saw a group of boys on a certain road all engaged
in play and everyone boasting of himself ; everyone was in haste to
20 wrestle, having duly bared his head in Arab fashion.6 When 'Umar
looked towards the boys, fear of him tore the curtain of their glad-
ness ; they all fled from him in haste, except 'Abdu'1-lah b. Zubair.
30 'Umar said to him, " Why didst thou not fly from before me ? ':
He said, " Why should I fly from before thee, O beneficent one ?
Thou art not a tyrant, nor I guilty."

If a prince is pious and just, his people are glad in his justice ;
but if his inclination is towards tyranny, he plunges his country in
5 ruin. When thou hast provisioned thyself with justice, thy steed
has passed beyond both halting-places.6

1 Cf. sup., p. 28, 1. 19. " When the pure light of God, the Glorious, the
Exalted (may my soul and my children and my life be His sacrifice !), shines,
no cry of ' Make way ! ' rises from us, who are a handful of base straw ; it is
His light that cries ' Make way ! ' ". B.

2 The light of His essence, B.

8 Thy face, which at present displays both these by turns.
* J)£JUUM is the equivalent of ^ (&°'J) , J)rj"* •> «^**H «-^ (B.Q.); so =
' when thou findest fortune. '

5 *_o! ferL /cf»J = ' in accordance with the code of propriety ' ? Perhaps
corrupt.

6 i.e., this world and the next.

47

What matters acceptance or rejection, good or evil, to him who
knows his own virtue ? Be virtuous, — thou wilt escape an aching
head ; if thou be bad, thou breakest the whole compact. So stand
in wonder at His justice that thou losest memory of all else but of
Him.1

ON CELEBRATING THE PRAISE OF GOD.a

To call on the name of friends, and the unhappy ones3 of this 10
world, how thinkest thou of it ? It is like calling on old women.
Oppression, if He ordain it, is all justice; a life without thought of
Him is all wind. He laughs who is brought to tears through Him ;
but that heart is an anvil that thinks not on Him. Thou art secure
when thou pronouncest His name, — thou keepest a firm footing on
thy path ; make thou thy tongue moist, like earth, with remembrance
of Him, that He may fill thy mouth, like the rose, with gold.4 He 15
fills with life the soul of the wise man ; the heart of the lover of self
He leaves thirsty.6 That thy purpose and judgment may be true,
leave not His door at all ; to pay heed to those about us 6 is the act
of a thoughtless fool.

CONCERNING THE Pious DISCIPLE AND THE GREAT MASTER.

Ttaurl, by way of obsequiousness and in anxiety to acquire a
good reputation, asked an excellent question of Bayazid Bistaml ; 20
weeping, he said, ' ' O Master, tell me, who is unjust ? ' ' His master,

1 The lines following on the story proper seem to form two ' morals', one
drawn from 'Umar's justice, and one from the boy's fearlessness, and I have
rearranged them accordingly.

2 Two words signifying " to repeat Subhana'l-lah, 'praise be to God, ' " and
« ' to repeat la ilaha illa'l-lah, ' there is no God but God. ' ' '

3 ..jsuM (£ = ' unable to speak from emotion or grief, unhappy, unfortu-
nate ;' that is, they can do nothing to help you.

4 Referring to the yellow stamens of the wild rose.

6 B takes in an opposite sense ; — " The learned worshippers of outward
form and the brainless philosophers (the mercy of God be not on them) He has
filled with thoughts of self ; but the heart of the lover who seeks Him he makes
thirsty " (i.e., for Himself). If the second hemistich stood by itself, the render-
ing would be allowable ; but there is an obvious antithesis, and it seems to be
training the sense to take ^L^. as ' thoughts of self,' and a.-su in a bad sense.

6 B explains rather as ' those of lofty station. '

48

giving him a draught out of the law, answered him and said, ' ' Unjust
is that ill-fated one who for one moment of the day and night in

31 negligence forgets Him : he is not His submissive slave." If thou
forget Him for one breath, there is none so shamelessly unjust as
thou ; but if thou be present ' and commemorate His name, thy
being is lost in the fulfilment of His commands.2 So think upon
Him that in thy heart and soul thou lapse not into forge tfulness
5 even for an instant. Keep in mind this saying of that ever- watch-
ful traveller on this road, the impetuous lion, ' And worship thou
the Lord in prayer as if thou sawest Him ; ' s and if thou do not thus ,
thou wilt be forced to cry ' Help, help ! ' So worship Him in both
worlds, as if thou sawest Him with thine outward eye ; though thine
eye sees Him not, thy Creator sees thee.

The commemoration of God exists only in the path of conflict ;

10 it exists not in the assembly of the contemplation :* though remem-
brance of Him be thy guide at first, in the end remembrance is
naught.5

Inasmuch as the diver seeks pearls in the seas, it is the water too
that kills his cry ; 6 in absence the dove calls ' where ? ' — if present,

1 With the presence of the heart (gloss in B).

2 Thou art submerged in acquiescence in His ordinance (gloss in B).

"the lion of repeated attack," is 'All, the fourth caliph
The saying attributed to him, which is here referred to, is, " And worship thou

„ .
thy Lord as if thou sawest Him ( fc|j3 v^JK ) ; and if thou see Him not, verily

He seeth thee." L quotes also a similar tradition of Muhammad. The trans-
lation of the line in the text is not strictly accurate ( ' and thou shalt see Him ' ) ;
since however the line is only an adaptation to metre of the tradition referred
to, I have kept the original sense.

4 i.e., the contemplation (in the sense of viewing, witnessing) of the divine
Essence. ' ' The calling to mind and glorifying of God exists in asceticism and
struggles ; it no longer exists when the advance has been made to presence and
contemplation," B.

6 lit. ' wind ' . " Though progress in this path is by means of memory
nd glorification, yet when thou arrivest at the abode of contemplation (vision,
gi>jfcli*/o \ memory no longer exists," B.

6 There is a play on the word *J\ ? which is used for both ' pearls ' and
' water ' , hence the ' too ' . Thus the meaning is that the thing he seeks ( s-jf
is the same as that ( v_>f ) which puts an end to his cries when he drowns ;

49

why recite ' He ' ? l Those in His presence are rich in His majesty ;
weep thou, if absence is thy portion.

Listen to the ringdove's plaint of yearning, — two grains of barley
changes it into joy ; but he who seeks the only true contentment, 15
seeks the light of the Unity in the grave.* To him the tomb is the
garden of Paradise ; heaven 8 is unlovely in his eyes. Then wilt
thou be present, when in the abode of peace thou art present in soul,
not in body ; whilst thou art in this land of fruitless search, thou art
either all back or all front ;* but when the soul of the seeker has gone
forward a few paces out of this land, love seizes the bridle.6 Unbelief 20
is death, religion life, — this is the pith of all that men have said.

Whoso for one moment takes delight in himself, he is imprisoned
in hell and anguish for years. Who then shall have this honour and
high dignity conferred upon him ? Only he who possesses the princi- 32
pie of Islam ; in loving, and in striving towards that world, one must
not talk about one's life ; those who travel on this road know nothing
of grief for life and sorrow of soul. When thou hast passed out of
this world of fruitless search, then seek thou in that the fountain of
life.

CONCERNING THE HOUSE or DECEPTION.

Death6 comes as the key of the house of the Secret ; without 5
death the door of true religion opens not. While this world stays,
that is not ; while thou existest, God is not thine. Know, thy soul is

so the seeker crying out after God, is ultimately silenced by what he seeks for, —
i.e. , when he arrives at the contemplation of the Essence.

1 9S KM, ( = ' where ? ' ) also represents the sound made by the dove.
The implication is as before; religious exercises have no meaning in the presence
and vision of God.

2 ' The dove's plaint of love, which is a matter of mimicry, is like the
discussions of the philosophers, and not worth two grains of barley ; but the
plaint of the perfect knower of God is the utterance of the saying " Die ye
before your death," B.

3 i.e., the heaven of common opinion.

* i.e. , the bodily presence is never complete ; thou canst not show more
than one side, be present with more than one side of thyself, to anyone at one
time.

6 i.e. , takes possession of and guides it.

6 i.e., the annihilation of one's self, not death as commonly spoken of, L.
4

50

a sealed casket ; the love- pearl within is the light of thy faith.1 The
Past sealed the writing, and delivered it for thee to the Future ; as
long as thou shalt depend for thy life upon the revolutions of Time,

10 thou shalt not know what is inside. Only the hand of death shall
unloose the binding of the book'2 of God, the Exalted, the Glorious.
So long as the breath of man flies not from thee, the morning of thy
true faith will not dawn in thy soul's East.

Thou wilt not reach the door of the King's pavilion without
experiencing the heat and cold of the world : at present thou knowest
naught of the invisible world, canst not distinguish faults from
virtues ; the things of that world are not those of sense, are not like

15 the other things of wont. The soul reaches His presence, and is at
rest ; and what is crooked then is seen to be straight.

When thou arrivest in the presence of the decree 8 the soul sets
forth, and like a bird leaves its cage for the garden ; the horse of re-
ligion becomes famih'ar with the verdant meadow.4 Whilst thou
livest true religion appears not ; the night of thy death brings forth
its day. On this subject a man of wisdom, whose words are as a

20 mufti's decision,5 said, "Through desire and transgression men
have gone to sleep; when death shows his face, they awake." All
the people of this world are asleep, all are living in a vicious world :
the desire that goes beyond this 6 is use and custom, and not religion ;

shell or pearl used as a philtre by women.'

2 The izafat required here by the sense and inserted in several MSS. must
be omitted in scansion.

3 The decree of death; the commentators refer to Qur. 89, 28 sq. " 0 thou
comforted soul ! return unto thy Lord, well pleaded and well pleased with. And
enter amongst my servants and enter my Paradise."

* Reversing in the translation the order of the hemistichs.

5 The reference is to 'All, one of whose reputed sayings, " Men are asleep,
and when they die, they awake," is copied from a tradition of Muhammad, L.

6 i.e., perhaps, ' the desire to find more in this world than a vicious place ' ;
but the next line begins with <xj^ ' but, on the other hand,' cf. p. 26, 1. 22 ;
p. 27,1. 2 ; the sense however is parallel and allows of no adversative meaning.
A change in the position of the negative particle ( o-ilj ^j^ do <iu eiot* j +~>j

' (*.
or ix£L» ^.j Ai ,5^jj cole j +~») ) would give the adversative sense : — " the

desire that goes beyond this (present world) is not (mere) custom and use, —
it is true religion ; but the religion which is only of this life . . . . "

51

for the religion which is only of this life is not religion, but empty 33
trifling.

To knock at the door of non-existence is religion and fortune ;
knocking little comes of being little.1 He who esteems of small
account the substance of this world, say to him, " Look thou on
Mustafa and Adam" ;* and he who seeks for increase, say to him,
" Look thou on 'Ad and on Qarun ;3 the foot of the one clave to 5
his stirrup, the other lived pierced through with terror ; the Eternal
destroyed the foot of the one ;* remorse turned the hand of the other
into a reed ; the dire blast falls on 'Ad, the dust of execration is the
abode of Qarun.

What harm is it, if from fear of misfortune thou sacrifice thyself
like wild rue for the sake of virtue ?5 Inflame not thy cheek before6
the men of the Path ; burn thyself, like wild rue ; thou hast the wisdom 10
and religion of a fool if thou pretendest to eminence before God. Let
not man weave a net about himself ; rather the lion will break his
cage.7

1 i.e., being weak and worthless, B.

2 i.e. , ' ' thou shalt see the essential perfections of Muhammad and Adam ;
for the former constitutes the ultimate stage in the knowledge of the secrets
of God, and the latter was the first receptacle of prophecy and the divine light
and mysteries, and was the reason for the creation of the phenomenal world ;
and both were elected to honour from their holding of small account the sub-
stance of the world." So B, who does not seem very sure of his exegetical effort,
as he adds " And God knows best." There is a play upon words, {•)&]+$
being both ' to knock little,' and ' to esteem of small account. '

3 According to B the reference is to Shaddad, son of 'Ad ; who " ordered
the construction of a terrestrial paradise in the desert of 'Adan (Aden), osten-
sibly to rival the celestial one, and to be called Iram after his great grandfather.
On going to take possession of it, he and all his people were struck dead by a
noise from heaven, and the paradise disappeared " (Hughes, Diet, of Islam s.v.
Tram). Qarun is the Korah of the Bible, who was swallowed up in the earth ;
to Muslims he is the type of a rich man ; Sana'i seems to refer to some further
tradition about him.

4 By hamstringing (gloss in B).

5 dJhA«> — wild rue, of which, and of its seeds, a fumigation against malig-
nant eyes is prepared (Stein.), oj^ — misfortune, and, specially, a fatal mis-
fortune in consequence of witchcraft (ib.).

6 i.e. , associate not with nor pretend to equality with, B.

7 The ' lion ' is the ' man of the Path ' (gloss in B).

52

0 thou, who art sated with thyself,1 — that is hunger ; and thou,
who bendest double in penitence, — that is prayer.2 When thou art
freed from thine own body and soul, then thou findest isolation8 and
eminence. Display not at all thy city-inflaming countenance ; when

15 thou hast done so, go, burn wild rue.* What is that beauty of
thine ?6 it is thy lust ; and what is thy wild rue ? it is thine own being.
When thy lip touches the threshold of true religion, Jesus, son of
Mary, becomes thy sleeve.6 In this quest do thou melt thyself ; ad-
venture thy life and soul in the path of fidelity ; strive thou, that so
through non-existence thou mayest pass to existence ;7 that thou
mayest be drunk with the wine of God. The ball and stick 8 of the
universe are in the hand of him whom true religion makes to live ;y

1 i.e., to leave oneself, turn away from oneself, B. ; and so to hunger for
God. It would perhaps be equally permissible to take .x«, in its primary
meaning of ' full.' " O thou, who art full of self, — that is hunger," i.e., really
emptiness. Cf. p. 30, 1. 15.

2 - Xj the inclinations of the body performed in the recital of prayers.

3 i.e., distinction (gloss in L).

4 Cf. note, 1. 8, ant.

6 i.e., what do 1 mean by thy face which rouses the city to enthusiasm ?
' ' Thy city-inflaming countenance is the sum-total of bodily existence
( JLJl «A*U. siJUft:*.) ; or it may be actual beauty ( Jl.a. JUa.) ," L. B however
having paraphrased L's note (substituting ' external beauty and grace ' (.^•A.
/cyfcUs vT*»&J • for <Jla» JU?. ) proceeds, " And what is that world-
adorning beauty ? it is thy desire towards God. And what is that wild rue ? it
is the annihilation of thy own existence." In thus explaining ,-i««>c , ' lust,'
by ' desire towards God,' he is, as it seems to me, at variance both with the
more evident sense of the passage, and also with L's note which he had before
him ; being led thereto perhaps by the occurrence of «£»~x> a few lines lower
in a mystical sense ( ' intoxicated with the wine of God ' ). If the meaning of
JLxo as ' the bewilderment of the Sufi in the contemplation of God ' be
adopted, the sense would then be " Make not a parade of thy ecstasies, of thy
esoteric knowledge."

6 i.e. , subsidiary in position to thee.

7 " When thou hast passed through the stage of annihilation in God, thou
existest externally in the Absolute Essence, which is not liable to destruction,' ' B.

8 The implements of a game resembling polo.

> On the plain of Love the ball and stick of the universe, that is all powers
in their perfection, fall into his hand whose existence is in the Absolute Essence."
B.

53

when thy soul becomes drunk with this draught, thou hast reached 20
the summit ; from being naught thou comest into existence.

Every freed man of that place is a slave, bound by the foot, with
a ring in his ear ;' but those bonds are better than the steed of fortune ;
but that ring is better than the striped garments of Arabia and a
throne. The bonds that He imposes, account a crown ; and if He 34
gives thee sackcloth, reckon it brocade ;* for He bestows benefits,
and He gives beauty ; He is kind, and He is bounteous.

Seeing that thou art needy, what dost thou with Gladness,
and what with Cleverness, both bought with a price ?s Be glad in
Him, and clever in His religion, that thou mayest find acceptance
and honour with Him. That man is wise whom He lifts up ; joyful 5
is he whom He abandons not ; and fortunate, who is His slave,
approved by Him in all his works. When thou hast cast these
branches,4 and hast grappled with death, thou wilt no longer turn
away from death, and shalt come to know the world of Life. When
thy hand reaches the branch of death,5 thy foot treads the palace
of power ;6 the foot which is far from the dome of right guidance 10
is not a foot, — it is a drunken brain.1

ON GIVING THANKS.

Ingratitude's only seat is the door of sorrow; thankfulness arrives
with certainty at the treasure.8 Utter thy thanks for the sake of
increase, of the hidden world, and of the sight of God ; then when

1 "He who is a freed man of the court of Glory is bound by command
and prohibition in the world of acquiescence and resignation, which is the highest
degree attainable by His chosen servants," B.

2 -to ' a bed-quilt, sheet ' ; but B, " a doubled sheet of brocade."

3 " Thou who art given in pledge to poverty and indigence, — what art thou
doing with Shadi, and what with Zlrak ; for these two are slaves bought with
thy money. Slaves are often called Shadi and Zirak," B. (Zlrak, lit. 'clever,'
not ' cleverness.')

* The concerns that attach us to this world, B.

6 i.e., annihilation (gloss in B).

6 i.e. , eternal life (gloss in B).

^ i.e., feeble and powerless (gloss in L).

8 Referring to Qur. 14 : 7. " When your Lord proclaimed, ' // ye give thanks
I witt surely give you increase ; but if ye misbelieve, verily, my torment is severe.' '
L.

54

thou hast become patient of His decree He will name thee ' giver
15 of thanks ' ; whoso presses forwards towards God, speaks not without
uttering his thanks to God.1 Who can tell the sweetness of
giving thanks to Him ?2 Who can pierce the pearl of the celebration
of His name ? He bestows, and He gives the reward ; He speaks,
and He imparts the answer.3 Whatsoever He took away from thee
of kindness or show of love, the same or more than that He gives back
to thee.4 If every hair became a tongue, and each an interpreter
20 at thanksgiving's door to swell thereby His thanks, they could not
utter due thanks for the divine grace of the power to give thanks.

Then let men seek to give thanks for His mercies ; if they utter
them, it is even through Him they do so, — body and soul drunk
35 with His decree, the heart singing " 0 Lord, thanks /" And if not,
then as far as regards the path of knowledge and prudence, woman
and man, young and old, are blind of eye in the world of lust, are
naked of body like ants and flies.

ON His WRATH AND His KINDNESS.

The pious are those who give thanks for His kindness and mercy ,
5 the unbelievers those who complain of His wrath and jealousy. When

1 The MSS. here insert two lines : —

«i*flA ~~2?> c^-i o*«!

<Jji>* »U^ JL» o~.t^ ^.if ^i^ •> jJUt ^ ~~a* •) <j££
' ' He is without form or body, is not dependent on the seven (planets)
and the four (elements), the one God, the all-powerful Creator ; form, body, the
humours, their changes, all balancing each other for months and years, belong
but to man." The lines are, apparently, part of a passage on God's absolute-
ness, and have wrongly found a place here.
y

2 Most MSS. have ^.j. ojf,>, &$ ^ which is obviously wrong. M alone has

«£*&* >XJ|^ if ; Dr. Ross has very kindly informed me that this is also the
reading of the Calcutta Madrasah MS., and has thus removed the very consid-
erable doubt which would have attached to the reading if adopted on M's
authority alone.

3 i.e., as B explains, He by His grace bestows the power of giving thanks,
and then rewards thee for giving thanks ; He speaks that which thou xitterest,
that is, causes thee to speak, and Himself answers.

* Referring to Qur. 2 : 100. " Whatever verse we may annul or cause thee to
forget, we will bring a better one than it, or one like it. ' '

55

God becomes angry , thou seest in the eyes what is rightly in the spring. *
His wrath and His kindness, appearing in the newly-formed world,
are the cause of the error of theGuebre and the doubt of the Magian.2
His kindness and His wrath are imprinted on the pulpit and the
gallows ; the rendering of thanks to Him is the mansion of honour,
and forgetfulness 3 of Him, of disgrace. His kindness is comfort
for men's lives, His wrath a fire for their souls ; His kindness re-
joices the slave ; His wrath makes man its mock. When the lam of 10
His kindness shows itself, the ddl of fortune gains the victory ;4 if the
qaf of His wrath 6 rushes forth , it melts Mount Qaf like silver. The
whole world dreads His anger and His subtletj^ ; the virtuous and
the ungodly are alike in their terror. When His kindness mixes the
draught of exhilaration, the shoe of the Sufi mounts to ecstasy ;
when His wrath comes forth again, ecstasy draws in its head like a
tortoise. His wrath melts even His beloved ; His kindness cher- 15
ishes the beggar. He it is who nourishes thy soul in unbelief or in
the faith, He who gives thy soul the power of choice. Thy life's soul
lives through His kindness ; for by His kindness thy life endures.

By His disposing wrath and kindness He brings to life the dead,
to death the living ; His wisdom cares for the slave, His favour accom-
plishes our undertakings. When His wrath came forth in conflict, 20
it killed the country's king by means of an impotent gnat.6 Then

1 i.e., water. The periphrasis is in order to play upon the words ; " thou
seest in the chashm what is rightly in the chashma. ' '

2 The purpose of this line is to refute the error of the Guebre and the doubt
of the Magian, the false opinion of which two erring sects is that good conies
from God (Yazdan) and evil from Ahriman. But God's attributes of wrath and
kindness, appearing in the newly-formed world, will account for the origin of
good and evil ; and Guebre and Magian forget that the world is the theatre of
all the names and attributes of God, the origin of good being in the name ' ' the
Kind " and of evil in " the Avenging." L.

B.

* Lam, the initial letter of lutf, ' kindness ' ; dal, the initial letter of
daulat, ' fortune.'

6 Qaf, the initial letter of qahr, ' wrath.'

<> Lit. ' a lame, maimed gnat.' The reference is to Nimrod ; when Nimrod
waged war against Abraham, God ' ' plagued those who adhered to him by swarms
of gnats, which destroyed almost all of them ; and one of these gnats having en-
tered into the nostril, or ear, of Nimrod, penetrated to one of the membranes o f

56

when He saddled the horse of kindness, he caused the food of worms to
gather locusts ; through God he abode in wisdom and right counsel, —
36 the worms were silver, the locusts gold ;' and as in the midst of
God's favour he suffered a proving trial, when again in favour he
laughed at his misfortunes. When His wrath spreads the snare, He
turns the form of Bil'am into a dog ;2 when His kindness worked,
He brought the dog of the Companions of the Cave into the cavern.8
The magicians through His kindness exclaimed ' ' No harm ' ' ;* His
wrath caused 'Azazil to say, " / am better."6

6 With God no good and no evil has power ;6 with whom1 can
it be said that there exists no one else in the world ? No matter
whether small or great, His wrath and His kindness reach everyone

his brain, where growing bigger every day, it gave him such intolerable pain
that he was obliged to cause his head to be beaten with a mallet, in order to
procure some ease ; which torture he suffered four hundred years ; God being
willing to punish by one of the smallest of his creatures him who insolently
boasted himself to be lord of all." (Hughes, Diet, of Islam, s.v. Nimrod. )

1 Referring to Job, who was reduced to poverty and on whose body worms
fed. At last he was restored to health, riches were given him beyond what he
possessed before, the barley and wheat in his granaries became gold and silver,
golden locusts rained upon his house ; the worms which fell out of his body became
silkworms, and the flies which had settled on him became honey-bees. L.

2 Qur. 7 : 174-5. ' ' Bead to them the declaration of him to whom we brought our
signs, and who stepped away therefrom, and Satan followed him, and he was of those
who were beguiled. Had we pleased we would have exalted him thereby, but he
crouched upon the earth and followed his lust, and his likeness was as the likeness
of a dog, whom if thou shouldst attack he hangs out his tongue, or if thou shouldst
leave him, hangs out his tongue, too." The verses are referred to others besides
Balaam.

3 And endowed it with human characters; v. Qur. 18, and for the Christian
tradition, Gibbon's Decline and Fall, chap, xxxiii.

* Qur. 26 : 49-50. Pharaoh's magicians repented on seeing Moses' miracles,
whereupon Pharoah said, " / will surely cut off your hands and your feet from
opposite sides, and I witt crucify you all together!" They said, " No harm;
verily unto our Lord do we return /' '

6 Qur. 38 : 77. When the angels were commanded to adore the newly
created man, Iblis refused, and on being asked the reason, Said he, " / am better
than he ; Thou hast created me from fire, and him thou hast created from clay. ' '

6 Gloss in B. (on ^j ), ^i(£ j Jkxi~o, ' effective, effectual ' ; i.e., God is
uninfluenced by the good or harm that men do.

^ i.e., except Him.

57

alike. Emperors humble themselves ' on His path, heroes bow down
their heads at His door; kings are as dust before His door, Pharaohs
fly in terror from before Him. By means of a Turkish demon, a
slave just bought, He overthrew a hundred thousand standards
of war ;a while yet he had no more than a couple of retainers, he 10
folded up the carpet of a hungry band.8

If He says to the dead, Come forth, the dead comes forth, drag-
ging his winding-sheet behind him ; and if He says to the living, Die, he
dies on the spot, though he be a prince. The people are proud of
heart through His kindness ; because of the respite He gives them
they fear not at all ; but whoso manifests presumption in His king-
dom has broken away from the straight road. His poison shall be 15
the sufficient food of the champions, His wrath an adequate bridle
for the haughty ; He has broken the necks of heroes by His wrath ;
to the weak He has given a double share of His kindness. The
quickness of His forgiveness obliterates the marks of our pleading
from the path of speech ; He gives shelter to him who repents of his
sin, and cleanses- his pages of the crime ; His forgiveness outruns
the fault, — ''My mercy outstrips'1'' is a wonderful saying.* He is

>

1 ^jl) *K with gloss in B ££[&. . Lit. ' lose their tiaras at play. '

2 Referring to Amir Naslru'd-Din Sabuktagln, whom Nasr Hajl, the mer-
chant, brought to Bukhara from Turkistan, and who was bought by Alptagin
the chamberlain and slave of Ahmad b. Isma'il Samani. After Alptagln's death
the people of Ghaznl made him their governor in A.H. 365. He conquered Bust
(Qandahar) in 367 ; and having seized Qasdar he died on the road to Balkh in
375 ; Mahmud of Ghaznl was his son.

3 Neither reading nor meaning is clear. L, reading bji <-& ti>fj , says>
" At a time when his servants had not increased from one to two, he alone rolled
up the carpet of a hungry multitude, i.e., folded up the carpet of poverty of a
hungry band, and brought them to wealth and fortune ; which is a result of
the kindness of God. ' ' B interprets ' ' folded up the carpet of a hungry band ' '

as " turned a world upside down " ; but ,J&*, lit. ' handful,' implies few-
ness.

In B's text there occurs here a line, not in the others, —

crl' °*^* .5

" Of His kindness and exceeding mercy He has placed in the zenith the sign
of His clemency. ' '

* Referring to the tradition " As he has said, my mercy outstrips my
anger." B.

58

the giver of the soul ; not, as we are, a creature to whom a soul is
20 given ; He holds up the veil, He does not tear it as we do.1 He is
thy shepherd, and thou choosest the wolf ; He invites thee, and thou
remainest in want ; He is thy guardian, and thou thyself carest not ;'
37 O well done, thou senseless sinning fool ! He reforms our nature
within us ; kinder than ourselves is He to us ; mothers have not for
their children such love as He bestows. The worthless He makes
worthy by His kindness ; from His servants He accepts thankfulness
and patience as sufficient.'2 His beneficence has shut the door of
sense against the eye of wisdom and uprightness, and opened to it
the path of the spirit.8

5 Since His clemency has established thee * thou art secure against
the plunderers ; 6 the mountain-dweller ever escapes in the plain the
affliction of the north-east wind.6 Though invisible to us, He knows
our faults ; 7 His pardon can wash them away. His knowledge has
concealed our imperfection ; the secret thou hast not yet spoken,

1 Referring to the name of God as-Sattar, ' the Veiler (of sin).' B.

2 " As recompense for His kindness He only requires thankfulness for
benefits and patience in affliction. ' ' B.

3 ' ' Human reason cannot comprehend the perfection of the essential bene-
ficence of the Bountiful ; and because the door of the senses is closed against the
eye of knowledge and uprightness, it cannot thus acquire the comprehension of
His beneficence ; but to that eye the path of the spirit is opened, i.e., the inward
mode of existence is placed within the reach of the reasonable soul ; which mode
of existence is obtained only by him who is single of eye and of heart, who exists
every moment in contemplation of the world of thanksgiving ; and to exist thus
is the perfection of the spirit of the knowers and the saints and the pro-
phets." B.

* i.e., made firm thy foot in the path of acquiescence and resignation. B.
6 i.e., carnal desires, the wiles of the devil, and the things of the world of
sense. B.

6 U£i ' an oblique wind, harsh and rough, which rises from the north-east,'

B. ; who also names the other oblique winds, S.W., S.E., N.W. Stein. (Diet.)
however gives USo as a general name for a wind blowing obliquely, and names

the N.E. <X*)L3JI. B, reading 'j£ jw*, ' the townsman,' adds, " When a man
comes out of the street and market into the open plain he escapes the torment of
the whirlwind and the nakba : ' ' though to our ideas it would seem that he
was more fully exposed to both.

1 lit. ' His absence, or invisibility, knows our faults.'

59

He has heard. The sons of men, ever unjust and ignorant,1 talk
in folly of God's kindness ; He works good, and ye work evil : He 10
knows the hidden things, and ye are full of fault. Behold, after
thy so many doubts, this care of the Knower of the hidden for a
wicked world ; had it not been pure favour on His part, how could a
handful of earth have come to wear a crown ?

The aUgh ting- place of His pardon is on the plain of sin, the
army of His kindness comes out to meet our sighs ; when the sigh
of the knower of God raises the veil,2 hell seizes its shield from fear
of Him. His forgiveness grants itself to our sins ; His mercy des- 15
cends to bestow benefits.3 Thou hast committed the iniquity, yet
He keeps faith with thee ; He is more true to thee than thou art to
thyself. His bounty brought thee into activity ; otherwise how
could this market have been set up on earth ?* Whoso becomes non-
existent, to him is given existence ; whoso slips receives a helping
hand. He it is who takes the hand of the friendless, and chooses
weeds like us.6 Forasmuch as He is pure, He desires the pure; the 20
Knower of the hidden desires the dust.6

ON His OMNISCIENCE, AND His KNOWLEDGE OF THE MINDS

OF MEN.7

He knows the draught of each of His creatures ; He has given
it, and He can give its opposite. He is the Creator of thy wisdom ; 38

1 B compares Qur. 33 : 72. " Verily he (man) is ever unjust and ignorant."

2 i.e., perhaps, ' causes God to come forth and manifest Himself in power.'

3 Or perhaps, more literally, " His forgiveness possesses the faculty of
favourable reception on account of our sins ; His mercy possesses the faculty of
descending in order that it may bestow benefits. '

* The ' market ' is the human body. " Brought thee into activity," i.e.,
caused thee to exist.

6 B reading, as most do, a negative, — " those who are vile like us He
chooses not " — says, " He does not choose dogs like us, who derive their power
as individuals from the sensual savours of this house of deception ; but He
chooses him whose individuality has no other friend but God's essence, and who
in his friendless state desires no one else. ' ' The tenor of the passage, however, is
in the opposite sense, and the positive is supported by H and M.

<> ' ' Since a substance becomes not pure till it has been burnt and turned
to ashes, He the pure, who will only have the pure, seeks only the dust.' ' B.

7 The order of the verses of this chapter varies in the various MSS. ; none,
however, gives a logical sequence, and I have not been able to adopt the order of
any single MS.

60

but His wisdom is untainted by the passage of thought.1 He knows
concerning thee what is in thy heart, for He is the Creator both of
thy heart and of thy clay. Dost thou think that He knows as thou
knowest ? then is the ass of thy nature stuck fast in thy clay.* He
sees what is best for His creatures before the desire is formed ; He
5 knows the mind before the secret thought exists. He knows what
is in thy heart ; before thou speakest He performs the work. God
brings joy and takes away sorrow ; God knows our secrets, and He
keeps them safe.

Silence before Him is the gift of tongues ;8 thy life's food thou
receivest from a table bare of bread ; man's desire cannot wish
for such things as He has prepared for him.4 He knows the con-
10 dition of His creatures ; He sees it, and can give accordingly ; He
has prepared for thee thy place in Paradise, that to-morrow thou
mayest enter into joy.6 It is enough that He speaks, — be thou
dumb and speak not ; it is enough that He seeks, remain thou a
cripple, and run not to and fro.6 In presence of the power and
omniscience of God, feebleness and ignorance are best ; feebleness
makes thee wise, weakness confers eminence on thee.

1 " His wisdom does not, like ours, depend on what occurs in the mind ;
for mind has its place in the system of the elements and of matter, not in the
essence of the Ineffable and Inscrutable ; for cogitation has no place with
Him." B.

2 " If thou hast this idea thou wilt never get onto the road." B.

3 The implication being, apparently, that there is no need of prayer for
material blessings.

* L refers to the tradition of Muhammad, " Eye hath not seen, nor ear
heard, nor hath it entered the heart of man. ' '

6 An alternative reading might be rendered, " See to it that thou hast
joined tomorrow with to-day;" i.e., prepare to-day for the judgment day (to-
morrow).

6 " Since He, who speaks to thee, is all-knowing, thou needest not to
speak to Him of thy desire. And since He in mercy seeks to forgive and spare
thee, and the services He has commanded He has commanded only that thou
mayest justify His mercy to thee ; and since it is certain that thou canst arrive
nowhere without His generosity, do not let thy search for the things of the
external world enter in between thee and thy union with thy desire ; but rely
thou on His desire and love for thee. When thou abandonest the search for
externalities, and enterest the stage of resignation, and givest thyself up to
Him, He will be sufficient as a searcher." L.

61

Whoso can make existence non-existent, can also change non-
existence into existence. He in His mercy arrests the rhythmical
forces in the wombs for the due constituting and establishing of the
offspring ;* and forasmuch as His inscrutability pourtrayed thy form, 15
knowest thou not that thou canst not remain hidden ? a He knows
thy case better than thyself ; why frequentest thou the neighbour-
hood of folly and deceit ? Speak not of thy heart's sorrow, for
He is speaking ; seek thou not for Him, for He is seeking.3

He perceives the touch of an ant's foot, though in night and
darkness the ant move on a rock ; * if a stone moves in the dark night
in the depth of the water, His knowledge sees it ; if there be a worm 20
in the heart of a rock, whose body is smaller than an atom, God by
His knowledge knows its cry of praise, and its hidden secret. To thee
He has given guidance in the path ; to the worm He has given its
sustenance in the rock. No soul has ever rested in patience apart 39
from Him ; no understanding deceived Him by its subtlety. He
is ever aware of the minds of men, — ponder thou this, and thy duty
is fulfilled.

is " a dun, a person who exacts a debt; importunate." Here
the idea is that of recurrence, a recurrent force. L wanders into medical details ;
but errs, I think, in taking &&jS *-'L» as ' establish ' ; for the establishment
of a regularly recurring force would not tend to the formation and constitut-
ing of the developing organism ; on the contrary, the suspension of active move-
ments in the womb is what is required, — a period of rest for the undisturbed
development of the offspring. The arrest, during pregnancy, of the expulsive
action of the womb as regards menstruation, was probably present in Sana'i's
mind.

2 L prefers a different interpretation : ' ' inasmuch as His inscrutability has
pourtrayed thy form, knowest thou not that thou canst not contain Inscruta-
bility in the compass of thy comprehension ? For the picture can by no means
know the nature of the artist, nor can what it comprehends contain the artist."
In view of the next line, however, the translation given seems the better.

S Cf. aup. 1. 11.

4 " So small a thing as an ant, on an unimpressible mass like a rock," B.
" A denial of the doctrine of the philosophers, who say that God knows the parts
by the way of the whole, not particularly ; the truth, however, is that He knows
the parts as parts, — " nor does the weight of an atom escape thy Lord in earth or
in heaven ; nor is there less than that nor greater, but it is in the perspicuous Book ' '
(Qur. 10 ; 63). L.

62

If thou turn thy face from evil usage,1 thy mind shall preserve
the true religion of Islam ; but since thou choosest to hold false ideas
of His clemency, thou shalt have no light, but hell-fire in thy heart ;
5 for since thou wilt not take account of His knowledge, 0 man,
cherish no hope of clemency from Him.2 His omniscience kindles
the lamp of the understanding ; but His clemency teaches nature
to sin ;3 were not His clemency a perpetual refuge, how could a
servant dare to sin ?*

If then thou committest a sin, that sin falls under one of two
cases ; if thou thinkest that God knows not, I say to thee, Well done,5
10 O thorough-going infidel ! and if thou thinkest that God knows, and
still thou committest it, — Bravo, impudent one, and vile ! Myself I
acknowledge that no man knows thy secrets ; God knows, — God is
not less than man ;6 and I take it that if He hides this forgiveness
from thee, is it not that His omniscience knows that it is thus with
thee ? Then turn from this vile conduct of thine ; otherwise on the
day of thy resurrection thou wilt forthwith see thyself drowning in
the sea of thy shame.

15 CONCERNING His BENEFICENCE, — AND VERILY HE is THE
PROVIDER OF PROVISIONS.

When He lays the table of its food before the creature, He pro-
vides a fare more ample than the eater's needs ; life and days and
daily food come to all from Him ; happiness and fortune are from
Him. He supplies the daily bread of each, nor seals the door of the

here of mode of belief.

% " To take account of His knowledge is to hold Him in truth the knower of
all secrets ; and if one does so, one may hope for His mercy. For to hold Him
omniscient is to fear Him, and to fear Him makes thee the recipient of His
mercy." B.

& Apparently — "His omniscience, if reflected on, will kindle. ."; soB, "when
thou fully understandest His omniscience, the lamp of the understanding becomes
bright ; but if thou hast no knowledge of His omniscience, and reliest on His
clemency, and hast abandoned thy fear of God, thou becomest persistent in sin
( «^Jj tMJJo ,«M ) and hast lost thy place."

* " This confidence in His clemency springs from the servants not under-
standing i '^B omniscience and not fearing Him. ' ' B.

6 Ironically ; gloss in B. «£M«XJ| i.e. , ' ' this is a thorough-going ..."

6 i.e., is greater, and therefore knows.

63

storehouse ; infidel and true believer, wretched and prosperous, —
to all their daily food and life renewed. While the Ha of necessity l 20
is still in their throat, the Jim of His munificence 2 has given His
creatures their sustenance. Except by bread we cannot live, and
appetite is our only relish ; He shuns not His servants when they
turn to Him, — He has given the relish, He will give the bread
too.

Thy bread and life are in the treasury of God ; thou dost not 40
hold, according to His word, that it is He.3 If thy daily bread be
in China, thy horse of acquisition is ready saddled to bear thee speedily
to it, or to bring it to thee whilst thou art sleeping.* Has He not
said to thee, I am thy Sustainer, the Knower of what is hidden and
the Knower of what is manifest ; I gave life, I give the means of 5
livelihood ; whatsoever thou askest, I give forthwith ? Know that,
like the day, the matter of thy daily bread is well assured, for thy
daily bread is a present which the day brings with it ; forasmuch as
the kindness of God is on thee, thou boldest thy life as a pledge for
thy food. Take thought for thy life, and thou hast done the same for
thy bread ; loaf succeeds loaf as far as the edge of the grave. Hold
firmly to this pledge, and eat thy bread ;B and when the pledge
passes from thee, still shalt thou eat the food of Life.6 Life without 10
bread God gave to none, for life endures through bread ; and when
life quits the body, know for a certainty that now indeed sustenance
has reached thee.7

The ignoble fear for their daily bread ; the generous man does not
eat his food warmed up a second time. Th? lion eat^ not his prey

hajat, ' necessity, need '; of which ha is the initial letter. This
being a guttural, pronounced (unlike the soft aspirate) deep in the throat, the
hemistich has, as B notes, a peculiar aptness.

2 ijA. jud, ' munificence' ; of which jlm is the initial letter.

3 i.e., bread and life are given to thee from God's treasury ; yet wilt thou
not believe, as His word says, that He is the giver.

* i.e., God creates means by which thou mayest obtain thy daily food,
wherever it may be. B.

5 Cf. 1. 1, sup.

6 i.e., in the upper world.

^ i.e., thy true spiritual food (gloss in B), c/. 1. 9, sup. Life is always main-
tained by food, whether the life in the body or out of it.

64

alone ; when he is satisfied, he abandons the rest.1 It is for women
to hoard up the old ; to men new sustenance with the new day.4

15 Thy daily bread is a charge on the All- knowing and All-powerful, — be
not angry against prince or minister : it comes from God's door, and
not by teeth or throat or pipe.8

The lordship of a house is a lordship with sorrow, especially for
him who has no wealth or treasure ; the lordship of a house is all
sorrow and desire, — leave aside the house,, and God is sufficient for thee.4
Let thy trust at all times be on God, rather than on mill and

20 sack; for if the clouds give thee no water for a year, I foresee that
thy affairs will be altogether ruined.6

A STORY.

An old man put forth his head, and seeing his field dried up
41 spoke thus : — " 0 Lord of both new and old,6 our food is in Thy
hands, do what thou wilt. The sustenance Thou givest to fair
and foul depends not on tears of cloud nor smiles of field ; I well know
Thou art the Uncaused Sustainer -,"1 my life and my food, all comes
from Thee. Thy one is better than thousands of thousands, for Thy
little is not a little."

1 Sc. to others, and does not save it up ; the lion being a type of nobility.

2 Lit. " to women the old, fold on fold." " The men of the Path, who
are the men of wisdom (the Knowers), every day make new progress in acquisi-
tions and struggles and austerity, which are their daily food ; while it is for
women to gather up and watch over fragments. " So B (illustrating his ten-
dency to read mystical meanings where they are not intended).

3 " Not from our teeth that (showing them) we should importune others:
or throat, that we should cry out at men's doors ; nor in anyone's face that we
should fall to lamentation ( /***»! )* *JU j ^li AJ ) " B. It would seem, how-
ever, that ' teeth ' is used rather in reference to the teeth of wild animals, by
which they seize their food ; ' throat,' as B, to calling aloud on others ; and ' pipe '
is perhaps the pipe of the dervishes, and so means beggary.

+ Radkhuda'i, * the lordship of a house,' splits up, according to its deriva-
tion, into kad, ' house,' and Khuday, ' a lord, God.'

& i.e., in case thou dependest on mills and sacks.

6 c£U« ^i*+J c/f gloss in B. That is, ' Lord of all.'

f Rain, etc., is not the ultimate cause of our sustenance ; the ultimate cause
is Thou, who art uncaused.

65

A flame from Him, and a hundred thousand stars appear; a 5
drop from Him, and a hundred thousand palm-trees spring up.1 He
who is in fear about his daily food is not a man, — truly he is less
than a woman.

A STORY.

Hast thou not heard how in a rainless time some birds received
their food from a Magian's door ? Many Muslims spoke to him,
and among them one clever and eloquent — "Though the little birds 10
take your corn, yet this generosity of yours will not find acceptance."
Said the Magian, ' ' If He does not choose me, still He sees my
toil; since He himself is kind and generous, He does not think the
same of niggardliness as of liberality."

Ja'far2 sacrificed his arm in His Path; instead of arms God gave
him wings. None shall discover thy work but God ; truly nothing
can happen to thee from men. Pay no heed to the doing and bustling 15
of men; fasten thy mind on Him, and thou hast escaped from sorrow
and bondage. So far as thou canst, take thou no friend but Him ;
take men not into thy account at all. Your bread is laid up in God's
eternity; His friendship He gives you, — it is your life; know that
both of these are represented in the world of love and search by the
Persian water and the Arabic father. 3

1 .-A-^l lit. , ' green.' B supposes it to refer to rivers.

2 Ja'far was Muhammad's cousin, the son of Abu Talib and brother of
'AIT. On the death of Zaid during the battle of Muta A.H. 8 he took command
of the force, and hamstringing his horse fought till he too fell. Muhammad is
reported to have said, " I saw Ja'far as an angel with two wings, covered with
blood, his limbs stained therewith." Hence Ja'far is known as 'the winged
martyr.' Cf. Muir, Life of Mahomet, 3rd ed., p. 383.

s The line is obscure to me, nor can I derive much illumination from the
commentators. 'Water' in Pers. is ab, and 'father' in AT. isa&, words which
differ only in the quantity of the alif. B says, ' ' Although they differ in meaning,
yet in nature and pronunciation (? they are the same, and) by any means of
arrangement to take away alif from the words referred to is impossible ; so there
is also a relation between the alifoi ala (favours, 1. 17) and your life (/an), which
is indissoluble and indestructible ; while life lasts God gives His favours." Simi-
larly L, whom B has imitated and expanded; both mention the possibility of
ab referring to the semen (cf. Qur. 86 : 5 sqq.).
5

66

[ON THE DESIRE FOR GOD.']

So long as thou art a stranger to the light of Moses,2 thou art blind

20 to the day, like the bird of Jesus ;s since thou hast no knowledge of the

path of poverty, thou art in hiding, like the inside of an onion.4 First,

for the sake of His comforting love, do thou make thy head thy foot,

42 like the reed,5 and continue seeking Him ; that by thy perfect search

thou mayest reach that place, where thou k no west thou needest seek

no more.

Did not an indolent one, when he heard murmurs of sloth on his
heart's tongue, ask 'All, " Say, 0 Prince, illuminer of the soul, is the
dark night better, or the day?"6 Murtaza7 said, "Hear, 0 ques-
5 tioner ; yield not to this backsliding ; for to the lovers in this soul-
inflaming path the fire of the secret is better than the splendour of
the day."8 He whose soul the path has fired stays not behind on
foot at the halting-place ;9 in that world where love tells the secret,
thou no longer art, thy reason no longer endures.

ON AFFECTION AND ISOLATION. 10
The lovers are drunk in His Presence, their reason in their sleeve

1 There is no indication of the beginning of a fresh chapter here in any of
the MSS. The subject of the following verses, however, is different, and we seem
here to begin a fresh section of the book.

2 The desire to see God which burned in Moses, B.

3 The bat ; cf. Qur. 3 : 43. One of Jesus's miracles was the creation of a
living bird out of clay; which the learned suppose to have been a bat, as the most
perfect of birds in make: v. Sale's Qur'an, n. ad loc. and Hughes, Dict.of Islam,
s.v. Jesus (III. Miracles).

* i.e., in layers of husk.

6 i.e., bend thy head to thy feet in humility.

6 Hoping, I suppose, to be able to put off his religious exercises.

7 Lit. ' the chosen ' ; usually applied to Muhammad, here to 'AH.

8 " What matters day or night ? for when the Secret comes it is well,
whether it come by day or night," L. " The soul-consuming yearning for the
Secret is what is necessary, not the question of night or day ; for in the rule of
the search there is no captivity to time or season or day or night, ' ' B.

9 ' ' For the searchers halt not night or day. ' ' B.

10 The word ' affection ' is not the same as that translated ' love '; it is
used also of friendship. ' Isolation ' is the separation or detachment from
entanglements of the world and of sense, thus almost ' renunciation.'

67

and their soul in their hand.1 Lo, when they urge the Buraq* of their 10
heart on towards Him, they cast all away under his feet ; 3 they throw
down life and heart in His path, and make themselves of His company.
In the face of his belief in the Unity, there exists for him no old or
new; all is naught, naught ; He alone is. What worth have reason
and life in his eyes ? the heart and the true faith pursue the road
together.4 The veil of the lovers is very transparent; the tracings
on these veils are very delicate.6 Love's conqueror is he who is 15
conquered by love ; 6 ' love ' inverted will itself explain this to
thee.7

1 i.e. , they are amazed and confounded, reason and soul escaping from
within them.

2 The name of the animal which bore Muhammad on his night- journey to
Heaven.

3 »_,(£. lit. ' stirrup,' i.e. of the Buraq of their heart.

* "According to certain Sufis the heart (mind, dil) is superior to the spirit
(soul, ruh), and religion (dm) to life (soul, /on); for there are unbelieving souls,
and these, according to the Qur'an, will die. The jan ought therefore to possess
religion (din) and faith (*man)." L.

* " The veil is the mystery (_)x>) ) of the dovers of God, so subtle that its
corporeal existence ( c5*-»^ o^fi*^ ) cannot be discerned; and the charac-
ters on that veil are the secret matters that are far removed from explana-
tion and comment and interpretation.' ' B.

6 Or, "by God"; the pronoun used might refer either to love or to God.
" Love (' ishq) has been interpreted as the essence of God; that is, as the might
of love in the lover increases, the more utterly conquered does he become." L.
•' The strong men of love thou thinkest powerful; it is not so, for love has con-
quered them and they are overcome.by his hand, and none can conquer love. ' ' B.

1 'Ishq, ' love,' inverted becomes «Aj> ; the verbal 'noun gash' being
' to disperse, dispel, as the wind disperses clouds'; and qashi' being 'an incon-
stant or frivolous fool.' B, I think rightly, having regard to the allusion to the
clouds in the next line, supposes the interpretation to lie in the first meaning
(qash' , dispelling, as equivalent to conquering and overcoming). L, however,
refers to the derivation of qashi' , ' a fool from whom reason has been taken away
(dispelled),' and observes that " since the loss of reason is essential in love, it
is certain that love's conqueror will be conquered." As L further observes,
' love ' is again expressed here only by a pronoun; which may not refer to love at
all, but to the preceding hemistich as a whole, i.e. "the converse of this (state-
ment) will itself. . . " The converse of course would be " He who is conquered
by love is love's conqueror."

68

When the clouds fall away from the Sun, the world of love is filled
with light.1 The cloud is dark and murky as a Magian, but water
may be useful as well as harmful; — a little of it is man's life, but his
life is destroyed by too much of it ; so he who believes in the Unity
is the beloved of His Presence, though affection, too, is a veil over His
glory.4

20 He is not in evil plight to whom He addresses His instruction.
What then is evil ? — to be the friend who toils.3 Look at the letters

1 ' The clouds ' are this visible and phenomenal existence, which hides the
sun of Truth or Reality.

2 " Though the cloud of (mundane) existence, which hides the sun of Real-
ity, be dark and murky, still water, the end for which it exists, is beneficial,
though also at times noxious. So with the Unitarian, who is the friend of His
Presence. For though on the one hand affection (C>A»X>) is the origin of love (/i^lc )
just as learning (,»JLc ) is the beginning of the knowledge ( oJLiuc ) of God's
essence ; — still on the other hand, since it is a matter of relation, and involves
the duality of lover and beloved, affection is a veil (which separates us from
Him)." L.

3 Apparently following up the idea of the inferiority of mahabbat and by
consequence of the muhibb (friendship and the friend). The distinction in this
line the commentators would make to lie between the active and the passive
states : of which the passive is the more blest, and the muhaddath superior to the

Cw

muhibb. L, pointing ^^wyo . defines it as " one whom God most High, purely

by His compassionating mercy, has chosen out and made the receiver of His holy

j*
communion." Then, taking in contrast the act. part. ^OSLX; as "one who

S

by struggling and endeavour and by traversing the stages of the journey wishes
to attain the lofty dignity of converse with God," he draws a parallel between

s o o

these, and the pair i^aliu* and ^jcsksuQ ; of whom it is said in the Qur'an

Jai. ^Jkc ^^aiii-*)! e>| and
The whole of his lengthy argument, especially the definition of the act.
part. £;£»», seems to me to be somewhat far-fetched. Is it not possible,

especially in view of the next line, that there may be no depreciation of the mu-
hibb, as such, intended ? Might not ^^xj i^j.svo .^aet/o , lit. ' the friend who
sees toil (labour, pain, trouble),' be ' the friend who regards toil,' i.e., considers
It, takes it into consideration, instead of looking on it as nothing, or as a pleasure ?
And so, " Evil is the friend who calculates his trouble; for the very characters
of the.words 'friendship ' and 'trouble' are the same," friendship being equiv-
alent to toil and trouble undertaken for one's friend.

BID

otmahabbat (friendship); the very word mihnat (labour) is shown in its
characters.1 0 thou who lovest* the Beauty of the Presence of the
Invisible, till thou seek for the meeting with His face thou wilt never 43
drink the draught of communion with Him, nor taste the sweetness
of inward converse with Him.8 Since thou knowest the One, and
assertest the One, why search after the two, and three, and four ?
Together with alif go be and te, — count be and te an idol, and alif God.*
Continue to ply hand and foot in search ; when thou reachest
the sea, talk not of the rill.5 Since glory and shame have made of 5
thee a slave, 0 youth, what hast thou to do with the Eternal ?6
Thou art but newly come into existence, — talk not of the Eternal,7
thou who dost not know thy head from thy foot. There are a hundred

1 The words differ only as the dot of the third letter is above or below.

2 Again muhibb, ' friend ' ; in view of the meaning (v. next note) it is
necessary to express an active sense, though ' lover ' must be considered as
appropriated to 'ashiq.

3 " To manifest an affection for His Beauty is to manifest an affection
for one of His attributes only, not for His Essence; and is in opposition to the
seeking for union with His Essence. For there should be no distinction between
Beauty and Majesty (i.e., the groups of attributes called by these names, the
merciful and the terrible), and the sight should be fixed on their origin only.' ' L.

* Alif, be and te being the first three letters of the Arabic alphabet, be and
te accompany alif, the initial letter of Allah, as His attributes accompany His
Essence. Be and te form the word 'but,' 'an idol,' and so His attributes are
to be regarded, if looked on and worshipped to the exclusion of His Essence. As
L puts it, '; The two, three and four are His attributes, of which His Beauty is
one ; in the contemplation of Essence plus attributes , howsoever in truth the attri-
butes are not disjoined from the essence, the imagination of number remains ; but
communion with the face of the Invisible is communion with the pure Essence
disjoined, from contemplation of the attributes whether of Beauty or of Majesty."
And the traveller in search of God is to count the attributes as idols and the Es-
sence alone as God. Again, since thou believest and proclaimest God to be in
truth One, think Him not to be One numerically, for that is bounded and cir-
cumscribed ; He is one without number ; but to conceive Him as numerically
one is to assert number of His Essence.

5 ..-s. , which also means ' search,' as well as ' rivulet, stream.'

t> i.e., since thou art still anxious about such things as disgrace and renown,
honour and dishonour, and art occupied with them.

1 -osj, as previously, ' existing from eternity without beginning.'

70

thousand obstructions in thy path; thy courage fails, and falls short;
thy talk is trickery still, still thou remainest in the snare. Betake
thyself at once to the ocean of righteousness and true religion, thy

10 body naked like wheat- grains,1 or like Adam; that so He may approve
thy complete renunciation ; then see that thou meddle not again with
these useless encumbrances. Thou art as yet a follower of Satan ;
how canst thou become a man without repenting ?

When He admits thee in His court, ask from Him no object of
desire, — ask Himself ; when thy Lord has chosen thee for friendship,
thy unabashed eye has seen all there is to see. The world of love
suffers not duality, — what talk is this of Me and Thee ?'2

15 When thy Thee- ness leaves thee, fortune will uplift thy state and
seat ; in a compact of intimacy it is not well to claim to be a friend,
and then — still Me and Thee \ How shall he that is free become a
slave ?8 How canst thou fill a vessel already full ? Go thou, all of thee,
to His door ; for whoso in the world shall present himself there in part
only, is wholly naught.4 When thou hast reached to the kiss and
love-glance of the Friend, count poison honey from Him, and the thorn
a flower.6

20 For the rust on the mirror of the free, No is the nail-parer,
— with it cut off existence.6 Be not filled with thy incapacity time

1 i.e., divested of husk.

2 This Me-ness and Thee-ness is separation, not union. B.

8 "How shall he, who deems himself a free man, become a slave, or
perform God's service ? For a vessel already full cannot be filled. The object
of servitude is freedom ; but when a slave deems himself free he is necessarily
excluded from freedom, which is the outcome of servitude." L.

* ' ' Go all, that is, in every way be of Him, and in all ways give up thyself
to Him ; for whoso goes to His court except in his completeness, that is, being
partly of Him and partly of other than Him, is in every way naught ( *£ )." L.

6 The flower , c.*^. is the ox-eye, a yellow flower black in the middle,

<il,s > called jlgj &.£*+» , L.

6 For J^ AJjJf cf. p. 7, 1. 10, and for scansion of AJuJf also p. 7, 1. 11,

f f

and five following lines, ^.j ^ji-IJ or \ ^^i-li or ^ j* ^^-Li is an implement for

paring or cutting nails, knife or scissors. The line presents difficulties. L,
taking .j .JLjfc as an adjective to (_^j ^AU, " To remove the rust from
the mirror (i.e., a mirror of polished steel) of the heart of the free man (for the
' free man ' cf. 1. 17 and note), — the rust being ^^i-uk, this imaginary existence,

71

after time, as a boat is filled; l dost thou not read in God's book
that those who die are not dead but living ?z

Receive alike good and evil, fair and foul; whatever God sends 44
thee, take it to thy soul. Did not 'Azazil,8 receiving from God both
His mercy and His curse, deem them both alike ? Whatsoever he
obtained from God, good or evil, he held both equal. But the likeness
of him who waits at the door of princes is as a sail in unskilled hands.*

ON RENUNCIATION AND STRENUOUS ENDEAVOUR. 5 5

Whoso desires to be lord of his isolation and whoso seeks to guard
his seclusion,6 must take no ease within, nor adorn himself without ;

— No, that is the denial of all else than God, is the nail-cutter which cuts off exis-
tence. If the nail-cutter be scissors, the resemblance in shape to ^ La (' No ') is
evident. Otherwise [i.e., if a knife ?], placing on one side the cutter, on the
other what is cut from the nail, we have the same form J| ; in any case the com-
parison of $ La with the nail-cutter is very good."

To which it may be said that a nail-cutter is not a suitable implement for
cleaning away rust; the finger-nail would be more suitable, with which to scratch

it off. Accordingly B, " La is a nail with which to cut ( 8 Joy o.«»JO^lj ),"
— but this is not what the text says.

1 " With regard to thy impotence in polishing the mirror of the heart, be
not like the boat, filled again and again with people crossing the river. Admit not
the thought (of thy impotence) to thy mind; for so thou wilt give up striving,
and necessarily become a fatalist (jabarl)." L.

2 Qur. 3 : 164. " Count not those who are killed in the way of God as deadf
but living with their Lord. ' '

8 i.e., even 'Azazil, the devil. The story of the devil, there called Iblis,
of his expulsion from heaven and of the respite he received, is told in Qur. 7 : 10
sqq. I find no special point to which the text could refer, nor do the commen-
tators mention any.

* Perhaps meaning that the man who works for earthly rewards keeps
no fixed course, has no firm and steadfast character. The last few lines seem
doubtfully in place here.

6 ,v.»J ' renunciation,' from the same root as and with similar meaning
to «X>.axJ in the title of the last chapter. 0>J.»-> is used again in the first
line of the present chapter.

8 L distinguishes between OJ^xu and ,!),&, both in ordinary use
having the meaning of ' solitude ' or ' loneliness ' ; iXf.^0 is the cutting off of
connections with externals (i.e., things of the world), and O^A» the rejection
of things pertaining to the inner man, the mind (i.e., false knowledge)."

72

that praise which is bestowed on outward seeming imports the
abandonment of true praise and adornment.1 The beggar asks
bread at the door of the king ; so the lover begs food for
10 his soul. On the path, naked 2 and fearless, he has cast water
and fire and earth to the winds.3 Standing on the plain of the sign-
posts of time,* what matter fools to him, what the philosopher of
the age ? O brother, hold thy liver as roast meat in the fire of re-
nunciation, not a broth.6 The mean-spirited dog seeks a bone ; the
lion's whelp seeks the marrow of life. The lovers have sacrificed
soul and heart, and day and night have made His memory their food.

1 L and B both interpret differently. L gives no paraphrase, but notes
that . | in the first hemistich refers to God, in the second to the seeker. He thus
eads an i/afat before ^( in each case ; B following him paraphrases, " Till thou
abandon thy attachment to things both inward and outward, which are the praise
and the adornment 'of the unspiritual, thou wilt not obtain the sight of God
I ^cii^o eJ'-r'lJJ^' (&.^*> jf — (£4^ f°r cP"-^**8 ?) wh°se commendation is the
root of all praises. " It is hardly probable that _j| would have a different
reference in the two herr.istichs, as supposed by the commentators: nor is the
interpretation of the first hemistich satisfactory. Accordingly B next proposes
to refer j| in both cases to God ; ' ' till thou ceasest to care for adornment or
commendation by God, thou art not fit for the sight and praise of. God ; that is,
in travelling along the stages of knowledge, cherish no anxiety about thy recep-
tion or its manner, and pursue not thy labours with a view to praise and adorn-
ment ; so that thou mayest obtain a true vision of God , ^JLal <_£jUJ ). and
true praise." Here, too, besides the improbability of the rendering, the para-
phrase is not a fair interpretation of any possible meaning of the first hemistich.
I can see no objection to reading the line without the izaf at after .J^>(1M and ,iu'+J,
and the sense then connects immediately with the last words of the preceding line.

, ' stripped ' ; or ' alone ' ; being the pass. part, corresponding to
1. 6, sup.

s i.e. , has cast away all mundane attachments.

* Gloss in B j^>L«*X), i.e., eminent men.

6 The line reads curiously to us. For O^su, ' isolation.' cf. p. 42, 1. 8
and 1. 6 sup. and notes, v^ " m Persian by a metaphor somewhat strange
to European taste, frequently used as emblem of a bosom burning with love or
grief ' ' (Stein.). <*-fj* is ' ' crumbled, grated or sliced bread for putting into milk
or broth, bread-soup." ' You obtain nothing from eating tharid and abandon-
ing delights (tharid being, I suppose, a tasteless sort of dish), unless you make
your liver a kabab in the fire of the love and remembrance of God." B.

73

The man of high resolves seeks not bondage ; ' a dog2 is a dog, made 15
happy by a bite.

If revelation become a restraint on thee,8 make of it a shoe and
beat thy head with it;4 talk fewer superfluities, and keep thy weak-
ness before thee ; leave the bone to the dogs. In virtue of thy
essential nature thou hast obtained a high station ; then why be
mean in spirit like a dog ? On the man of high endeavour both
worlds are bestowed ;6 but whoso is mean-spirited like a dog, like a 20
dog runs about after a meal.

If thou desirest to possess thy soul free from the body,9 La is as
a gallows,7 — keep company with it. How can pure Divinity admit
thee till thy humanity has been uplifted on the gallows ? — for on the 45
path to divinity thy soul * will suffer many crucifixions. Put an
end to all imitation and speculation,1' that thy heart may become
the house of God. As long as thy existence is with thee in thy soul,
the ka'ba is a tavern, though thou serve Him; but if thy soul
has parted from thy existence, through thee an idol temple becomes
the Inhabited House.10

1 i.e., to be kept back on his journey. " Be not content with any one
stage on thy path ; desist not from labouring in thy search, like a dog that
stands at the door for a morsel of food. ' ' B.

5 i.e. , a dog of a man.

3 Holding thee back from pursuing the path, L. Revelation, Oli^, lit.,
' uncovering, manifestation.' Cf. Gibb, p. 59 : " But such experience, which
is technically termed ' unveilment ' (keshf ), in allusion to the veil interposed by
sensual perception, isnot the aim of the true Sufi ; it comes, so to speak, fortuitous-
ly. His real goal is absorption in the Deity." Cf. also especially pp. 57, 58.

* A common Oriental mode of punishment.

6 ' ' What then does he desire from revelation ? For frhat too he has
received." B.

6 i.e., " to escape from the obscuring gloom of this water and earth (the
material body ) ". B.

1 Which frees the soul from the body. B supposes also that a comparison
in actual shape is intended between the form of D and a gallows.

3 Lit. ' thy Jesus. '

f Lit. 'road (i.e.., the road of others) and opinion,' — worldly discus-
sions and disputes on things of sense. B.

JO The heavenly prototype of the Ka'ba, in the first or lowest heaven
{Gibb), or the fourth (B) or seventh heaven (Hughes, Diet, of Islam). For an
account of it v. Sale, note on Qur. 52 : 4, and Introd., Chap. IV with notes ;
and especially Gibb, op. cit., pp. 37-38.

74

5 0 seeker of taverns, full of wretchedness, thou art but an ass's
son, and asses are thy fathers ! ' Thy understanding is muddied with
thy Self and thy Existence ; thy reason's sight is dark before that
other world. Thine own soul it is that distinguishes unbelief and true
religion; of necessity it colours thy vision.2 Selflessness is happy,
self fulness most unhappy ; cast away the cat from under thy arm.3
In the Eternal, unbeliefs and religions are not; such things exist
not if the nature be pure.

10 ON FOLLOWING THE PATH OF THE HEREAFTER.

All this knowledge is but a trifling matter ; the knowledge of
the journey on God's road is otherwise, and belongs to the man of
acuter vision. What, for the man of wisdom and true religion, whose
bread and speech are alike of wheat , distinguishes that path and points
it out ? Inquire its mark from the Speaker and the Friend.*

15 And if, 0 brother, thou also ask of me, I answer plainly and
with no uncertainty, ' To turn thy face towards the world of life,
to set thy foot upon outward prosperity, to put out of mind rank and
reputation, to bend one's back double in His service, to purify our-
selves from evil, to strengthen the soul in wisdom.'

What is the provision for such a journey, 0 heedless one ? By

20 looking on the Truth 5 to cut oneself off from the false ; 6 to leave the
abode of those who strive with words, and to sit before the silent ; to
journey from the works of God to His attributes, and from His attri-
butes to the mansion of the knowledge of Him ;7 then from know-

1 A play on words in the original.

2 " When thy self and thy opinion leave thee, thine eye sees no colour but
the colour of pure light ; and when the man of single eye looks away from the
dust, the distinction disappears. When thou recognizest the full reality, thou
wilt recognize that the distinction does not exist." B.

3 Meaning ' to cast away the impurities of the soul,' B.

4 The Speaker with God, and the Friend of God, Moses and Abraham.
" For the one was submerged in the rays of the light of the Eternal, and the
other absorbed in the secrets of His conversation," B.

5 Haqq, that is, God.

6 i.e., the things of this world.

1 Though B paraphrases vtJuo in the singular by d»la*a in the
plural, with the meaning ' attributes', I do not think this is quite accurate-

75

ledge to the world of the secret, then to reach the threshold of
poverty; then when thou art become the friend of poverty, thy Soul 46
destroys thy impure Self ; ' thy Self becomes Soul inside thee ; it
becomes ashamed of all its doings, and casting aside all its possessions
is melted on its path of trial ; then when thy Self has been melted in
thy body, thy Soul has step by step accomplished its work ; then God 5
takes away its poverty from it, — when poverty is no more, God
remains.

Not in folly nor ignorance spoke Bayazid, if he said ' Glory to
me ; ' '2 so too the tongue that spoke the supreme secret moved truly
when it said, ' / am God.''8 When he proclaimed to the back the
secret he had learned from the face,4 it became his executioner and
killed him ; his secret's day-time became as night,5 but God's word
was what he spoke ; 6 when in the midst of the rabble he suddenly 10

For o*a/0 ' nature,' cf. p. 2, 1. 12, p. 45, 1. 9 ; and so perhaps, ' the descrip-
tion of His nature by His attributes, His nature as set forth in His attributes '
is what is meant ; s^*^*^, i.e. , ot«5 »J^*j** , the knowledge of His essential
nature, comes afterwards.

1 Soul, J.i ; Self, (j~i->, — here as well as in the following lines and p. 45,
1. 18 sup. L considers it equivalent to »;M o»«->, ' animal passions ' ;
but though the meaning inclines towards this, it would not quite suit (jwjSJ in
p. 45, 1. 18 ; ' lower nature ' would perhaps be nearly right, J«5 being then
' higher nature. '

2 B recounts the story as follows : — ' ' Bayazid Bastami was preaching
one day, when the light of the beams of knowledge fell on him. He went from
himself, and being beside himself uttered the cry of union, " Olory to me, how
magnificent is my state!" When he recovered consciousness his friends in
formed him of what he had said. He said, ' If I say it a second time, kill me.'
Another day during his religious exercises the same thing happened. His
friends used their knives on his head and breast ; but however hard they struck,
his insensible body received no mark at all. When he recovered they found
that the wounds they had inflicted, they had inflicted on themselves, their
own bodies showing the marks of the blows." The expression used by
Bayazid is of course only applicable to God.

3 The celebrated saying of Mansur al-Hallaj, who was executed on that
account in 309 A.H.

4 The face is the face of God, the back God's creation. L.

5 "In reality it was truth, though it appeared false." L.

6 "In the technical language of the Sufis, this is the stage of (jO^\j9 *+>**
' propinquity to the divine laws ' , God the agent and Mansur the tool. ' ' L.

76

disclosed, unauthorized, the secret, his outward form was given to the
gallows, his inward being was taken by the Friend ; when his life's
soul could speak no longer, his heart's blood divulged the secret.1

He spoke well who said in his ecstacy, Leave thyself, O son, and
come hither. From thee to the Friend is not long ; thyself art the road,

15 — then set thy feet on it.'2 that with the eye of Godhead thou mayest
see the handwriting 3 of the Lord of power and the land of spirits.

When shall we be separated from our Selves, — 7 and thou departed
and God remaining ? the heart arrived at God's threshold, the Soul*
saying, Here am I, enter thou. When by the doorway of renunciation
heart and soul have reached the dome of a true belief in the Unity,
the soul locks itself in the embrace of the Houris, the heart walks
proudly in the sight of the Friend.6

20 0 thou who knowest not the life that comes of the juice of the
grape, how long then wilt thou be drunk with the grape's outward
form ? Why boastest thou falsely that thou art drunk ? So that
they say, ' The fellow has drunk butter-milk ! ' If thou drink wine,
say naught ; the drinker of butter-milk too will guard his secret.6

47 Why seekest thou '( Deem it not like thy soul ; drink it as thou dost
thy faith.1 Thou knowest not what mas is in Persian; when thou

1 It is related that his blood, as it fell on the ground, formed itself into
the letters ' Ana' I haqq ', thus again publishing the secret. L.

• i.e. , it is self that thou hast to bring under thy foot.

3 Or ' pathway ' , B.

+ Probably the Universal Soul, <^**"°f£j; - ^^ J ^>j^^° £j; • B-

s The distinction between ^ji) - cMj; - J^ - c>^ spirit, life, heart, soul,
appears to be seldom accurately definable, and in passages like the above
it seems impossible to say in what the distinction consists.

6 As the buttermilk-drinker, who feigns his intoxication, keeps secret
the fact that he has been drinking only buttermilk, so refrain thou also from
disclosing thy secret, if thou hast drunk wine. If it is the wine of reality, it is
not well to proclaim the secret ; and if earthly wine, to tell it will cause thee
to be blamed and disgraced." L.

T L interprets differently. " He thus addresses the traveller on the path
of the hereafter, — Why seekest thou the path of God, like the soul, whose nature
can never be comprehended by anyone ? ( (^^ *£)** jl ^ ^ e>^- *»>l*
^iXxx &^.j^ j o~*a. \) £s*. jilj ,}^i**J ). it is not necessary that thou
shouldst know the true nature of this path at first, before thou settest foot on it.
Rather drink it like the faith, which at first is a matter of conformity (

77

hast eaten it, thou recognizest the taste.1 When in this ruined hall
them drinkest a cup of wine, I counsel thee put not thy foot outside
the house of thy drunkenness, lay down thy head where thou hast
drunk the wine ; till thou hast drunk it, hold it an unlawful thing,
and when thou hast drunk it, rub a clod of earth on thy lips.2 When
with a hundred pains thou hast twice drunk the dregs,3 I will say,
Look at the man's courage !

and afterwards comes to be really present with one ( ^^ &)*•»> <tyj-*> *J ),
i.e., deeming it good and wholesome, put thy foot on the road of striving and
austerity ...... And God knows beat if this is right." This is unsatisfactory;

there is no hint of the search being for a path, the context before and after
being about wine; L has to talk, and makes the text talk of ' drinking ' a
path ; the search for one's own soul has not before been alluded to ; and to
suppose a break at the end of the first hemistich (instead of taking _y c^ eJ>^-
with the second) leaves c>l **•*_?•> awkwardly by itself without object.

Again B : — " If thou wishest to be successful in the search for thy desire,
which is Reality, as in the search for thy soul, it will not be obtained at the first
•stage. As it is difficult to find the soul in the body, so also it is difficult to find
Reality at the first stage. Thus first thou must set out on thy quest without
knowing His Reality. As at first the faith is accepted in a conventional
manner...." etc., as L. This is open to similar objections, and is rather
further from the text.

Taking the text as it stands, the search must be for wine ; and 3* c^ cJ^-
must go with cJl<x> j*. Hence the translation I have given, the meaning being
the exact opposite of B's interpretation. " Why seekest thou further? The
wine is at hand, not hard to get at like thy soul." The line is unsatisfactory,
and I can see no reason for introducing c*^ in this connection. A possible
emendation would be cJf <> /*>> for c*!***^ — fj> being plural of Arabic *^>
" a pearl " ; so, " Why seekest thou (for anything better) ? Know that it
(the wine) is pearls, (as precious) as thy soul ..."

1 "If thou dost not know that the Persian for mas is juyhrat, thou wilt
know from the taste, on eating it, that it is juyhrat. So also, if now thou
knowest not this path, when thou treadest it and attainest thy high desire and
readiest thy wished-for goal, thou wilt know that it was right and true." L.
What dialect mas or masl may be I do not know ; ' sour, coagulated milk ' is in
Persian mast, and juyhrat is used in the dialect of Samarqand for the same
(Stein., B.Q.). With regard to the ' path ' in L's explanation, v. previous note.

2 i.e., keep silence about it, B. The lines refer primarily to earthly wine,
with a hint at the spiritual wine in the last hemistich ; ' ' wine being unlawful
for the orthodox Muslim, hold it so — till thou drink it ; and then tell nobody."

3 I think the emphasis is on the ' twice ' ; i.e., if, knowing] what it is,
thou gefc drunk a second time, thou art indeed a brave man.

78

More numerous than asses without head-stalls are all the carri on-
hearted wine-drinkers ; wine has eaten up and the grape has carried
off both their understanding and their soul. In this company of
,,. youths, in their cowardice no longer men, if thou speak not, thou
remainest true ; but if thou speak, thou blasphemest.1

How canst thou go forward ? there is no place for thee ; and how
then wilt thou leap ? thou hast no foot : he feeds on sorrow for whom
there is no place, and he is destitute who has no foot. Those who,
freed from being, stand at the door of the true Existence, did not to-
day for the first time gird up their loins at His door ; from Eternity
the sons of the serving-men, giving up wealth and power, have stood
before Love as numerous as ants.

Strive that when death shall come with speed he may find thy
soul already in his street. Leave this house of vagabonds : if thou
art at His door, remain there ; if not, repair thither : for those who
are His servants are contented in His Godhead,2 ever their loins of
servitude girt up, the lord of the seven heavens even as a slave.

OF THE LEARNED MAN AND THE FooL.3

The shaikh of Jurjan* said to his son, ' ' Thou must have a house
in this street for thy private pursuits ; and it will be well if the lock

be a cunning one.

" 6

1 i.e., ' cast not your pearls before swine '. The preceding paragraphs,
which begin in praise of the heavenly wine, pass into a condemnation of the
earthly wine and wine-drinkers.

•i Referring to Qur. 39 : 36. " Is not God sufficient for Hfe servants ?"

3 This ' story ' seems to be only two lines in length, and to bear on the
necessity, for one who engages to follow the Path, of retirement from and aban-
donment of the world. The subject of the Path is immediately resumed.

* Abu 'All JurjanI, B.

6 ' ' Thou needest a house in the street of the true religion, and it will
be well if, to conceal thyself and destroy thy tracks, thou make the lock (turn)
to the left ( t?^ «-*?H ot**^, i-e., in the direction opposite to the usual
one ?), that is, reverse the horse's shoes ( ^ **£j\} ^** to mislead as to the
direction taken). &)**K is a wooden lock, common everywhere, especially
in Ghazni." L. Merely to have a lock turning in the opposite direction would
perhaps not be of much use ; -^ may imply ' stratagem, deceit ' ; and m
this sense I have translated it : cf. p. 10, 1. 19.

79

Contrive thy finery in the path of renunciation with its head ' 48
of the Law, and its secret parts of the Unity ; and enter this lodging
of trouble and distress like a traveller, and quickly pass on from it.
At the door of the garden of Except God strip off and make away with
thy coat and cap ; become naught, that He himself, engaging thee to
answer, may with justice call to thee, ' ' To whom belongs the Hng-
dom?"*

A STORY.3 5

The saint Shibli said in private converse, after a period of
inward communion with God, If, for that I am not far from Him, He
give me leave to speak, and with just purpose ask, To whom belongs the
kingdom ? then in sincerity I will answer Him and say, To-day the
kingdom belongs to him who from yesterday and the day before has
administered it ; to-day and to-morrow Thy kingdom, 0 Mighty over 10
us, is for him whose yesterday and the day before it was. The sword
of Thy wrath cuts off the head of the valiant, and then gives back
to the head its life.*

Know that traffic5 is good for gain, and the lance of the sun
healthful for the sunflower.

When6 thou shalt be offended with all but God, Gabriel will
appear to thee as naught. No one knows how long the way may be

1 i.e., what is visible of it, B.

2 Implying ' ' it belongs to thee. ' ' Or, as B takes it, ' engaging himself ' to
answer ; " so become naught, that thou endure in Him till at the last day thou
hear from Him himself the call of "To whom belongs the kingdom ? ' ' And no
one will say it but He ; nor will anyone else speak the answer ; for in the spiritual
annihilation is the essence of union : who except Himself shall answer Him ?".
That is, God and the seeker being one, the answer also will come from God. Cf.
p. 48, 11. 8, 9. inf.

3 Here is inserted, as a parenthesis, an anecdote in reference to the words
immediately preceding.

4 "The valiant ( cjfjtJ y» ) are the lovers of God, not (as it might be
translated) the haughty and proud ; for the first step of the lovers in the path of
God is intrepidity. And the wrath is not the wrath of this world ( <^>3'>^uor*J **)>
but a wrath which is in truth the essence of kindness. Qur. 3: 163, 'Count
not those who are killed in the way of God as dead, but living with their Lord. ' " L.

6 i.e., the labour and inconvenience which trade involves; the line empha-
sizes the previous one by means of these comparisons.
6 Continuation of the former chapter, on the Path.

80

15 from the word Not to God ; ' for while thou holdest to thy Self thou
wilt wander day and night, right and left, for thousands of years ;
then when after laying long toil upon thyself at last thou openest
thine eyes, thou seest Self, because of its essential nature and its
limitation to conjecture, wandering round about itself, like the ox in
a mill. But if, freed from thyself, thou begin at all to labour, thou
wilt find admission at this door within two minutes ; the two hands
of the understanding, holding but this distance, are empty ; 2 but what
that, distance is, God knows.

20 0 Sikandar, on this path of troubles and in this darkness, do
thou, like the prophet Khizr, bring under foot thy jewel of the mine,

49 that so thou mayest obtain the water of life.3 God will not be thine
whilst thou retainest soul and life ; both can not be thine, — this
and that.4 Bruise thy Self through months and years, then
deem it dead and leave it where it lies ; when thou hast finished
with thy vile Self, thou hast reached eternal life and joy and
Paradise.

1 ' Not,' J| ; i.e., the negation of aught else than God ; and ' God ' is the
existence in Him for ever of the seeker.

2 i.e., it is too small to be estimated.

3 'Jewel of the mine ' = ' soul, life,' .Jj^x=k. ~.^v L. 'Sikandar' is
the Persian form of ' Alexander ' (the Great), here equivalent to ' man of courage ,
hero.' Khizr is a mysterious figure in Muhammadan theology. " Some say he
lived in the time of Abraham, and that he is still alive in the flesh, and most of
the religious and Sufi mystics are agreed upon this point, and some have declared
that they have seen him ; and they say he is still to be seen in sacred places, such
as Mecca or Jerusalem. Some few traditionists deny his existence. Others
say he is of the family of Noah, and the son of a king. His name does not occur
in the Qur'an, but. . . .nearly all the commentators belteve that al- Khizr is the

mysterious individual referred to in Surah 18 : 59-81 In

some Muslim books he seems to be confounded with Elias, and in others with St.
George, the patronsaint of England. In the above quotation [of the Qur' an] he is
represented as the companion of Moses, and the commentator Husainsays he was
a general in the army of Dhu'l-Qarnain (Alexander the Great)." Hughes, Diet,
of Islam, sub voce. He is supposed to have discovered and drunk of the water
of life, and so to have become immortal.

' In this darkness' — the water of life being always referred to as found in
darkness.

* i.e., God and self.

81

Remain unmoved by hope and fear ; why contendest thou with
Malik and Rizwan ? ' To non-existence, mosque and fire-temple 5
are one ; to a shadow, hell and heaven are the same : 2 for him whose
guide Love is, infidelity and faith are equally a veil before His
door ; his own being is the veil before the friend's eyes, hiding the
court of God's essence.3

ON TRUST IN GOD.

Set not thy foot in His court with hypocrisy. The men of the
Path walk in trust ; if thou hast a constant trust in Him, why not also 10
in His feeding thee ? * Bring then thy belongings to the street of
trust in God ; then fortune will come out to meet thee. Listen to a
story concerning trust in God, so that thou remain not a pledge in
the hand of the devil ; and learn the law of the Path from a woman
besides whom a braggart man shows but contemptibly.5

ON THE TRUST IN GOD SHOWN BY OLD WOMEN.
When Hatina set out for the sanctuary,6 — he whom thou callest 15

1 ' ' The one quality belongs peculiarly to the characteristics of Malik, the
guardian of Hell, and the other to those of Ri/.wan, the doorkeeper of Paradise.' '
B.

2 A shadow is a thing having no separate or substantial existence ; so, ' when
thou hast ceased to exist, such things as heaven and hell, mosque and fire-temple,
have no meaning for thee ; therefore destroy self, and find eternal life.' Cf. p.

49, 1. 6.

3 j| Wi, lit., He-ness, as previously ^.x/o and ^g-y " Me-ness and

thee-ness " ; that is, ' the intimate essence of Himself. ' To take dust in both
cases as referring to the traveller on the P ath gives a m eaning more in harmony with
the context. L points out that the first dust may refer to God and the second
to the seeker ; or that both may refer to God. If the first refers to God , the ^^l—A
Ow»»o would appear to be some mode of existence interposed before, and
concealing, His pure Essence ; as B puts it (among other interpretations), " the
being ( .>-** ) of God, even in the sight of the perfect Knower, is a veil before
His pure Essence, or His He-ness."

* Owj«t ifl apparently taken by the commentators to be a particle of em-
phasis merely.

5 The reference is to the following story.

6 Haram, ' sacred territory, a sanctuary ' ; usually of Mecca and the land
immediately around it.

6

82

Asamm,1 — when he set out for the Hijaza and the Sacred House,8
making towards the tomb of the Prophet (on whom be peace /) ,* there
remained behind a colt 5 of his household, with no supplies whatever
and owning nothing ; he left his wife alone in the house, with no
means of support, and set forth on the road ; alone and in trouble he

20 left her, her life or death the same to him.6 Her womanhood was
a fellow-traveller with him towards trust in God, for she knew her
Provider; she had a friend behind the curtain, being a sharer in God's
secret.

The men of the quarter assembled, and all went cheerily to the

50 woman ; when they saw her alone and in trouble, they all began at
once to ask her her affairs, and by way of advice and counsel, in
sympathy said, "When thy husband set out for 'Arafat7 did he
leave thee any means of support?" She said, "He did: I am
5 quite contented, — my maintenance is what it was before." Again
they said, " How much is thy maintenance ? for thy heart is con.
tented and happy." She said, " However long my life lasts, He has
given into my hands all the support I need." The other said,
" Thou knowest not aught thyself, and what does he know, about thy
life? "8

She said, "The Giver of my daily bread knows; while life lasts,
He will not take away my sustenance." They answered, " He does
not give it apart from means ;9 He never gives dates from the willow-

10 tree ; thou hast no sort of earthly possessions, and He will not send

1 Lit. ' deaf ' ; a celebrated Muhammadan saint, disciple of Shaqlq of
BalK li , who in turn was a disciple of Ibrahim Adham. L.

2 That part of Arabia bordering the Red Sea which contains the two sacred
cities Mecca and Medina.

3 The temple at Mecca.

* The tomb is at Medina, not, as might seem to be implied, at Mecca.

f

6 B points 8 .5 i.e., ' a company, a number ' ; but we are immediately

told that his wife was left quite alone.

6 Said not, of course, in blame, but as showing his independence of all
besides God, and his trust in God to accomplish His own purposes.

7 A hill near Mecca, the scene of certain of the ceremonies of the Hajj.

8 She referring to God, her interlocutor to her husband.

9 i.e., He works through causes, and all things obey natural laws.

83

thee a wallet from heaven." She said, "0 ye of clouded minds!
How long will ye utter folly and perversity ? He needs to use a wallet
who owns no piece of land ; but His are heaven and earth entirely ;
what He wills He does ; His is the authority. He brings it to pass as
He desires; sometimes He gives increase, sometimes He takes away."

How long wilt thou talk of trust in God ? Thou bearest the name 1 5
of a man, but art less than a woman. Since on thy journey thou com-
portest thyself not as men do, go learn how to journey from the women.
Thou hast chosen sloth, 0 body of woman ! Alas for the man who
is less than a woman !

Look ' to thy soul, and abandon thy lower nature,'2 for this is
as a hawk, and that a heron ;3 that in that place, where it comes to
comprehend ' We ' and ' Thou '*, when it has been wholly burnt,
' He ' and ' He ' shall remain.6 Reason, that, living in this world, 20
cannot like soul attain to aught, arrives but as far as itself and reaches
not to Him.

The ears of the head are two, the ear of love one ; this is for reli-
gion, those for doubt ;6 though the ear of the head listens to innu- 51
merable things, the ear of love listens only to the story of the One.
Those two ears are set on each side of thy head like waterspouts ; why
dost thou still cry and howl ? Thou art but a child ; — go, turn thine
eyes away from the devil, lest he put ears on the sides of thy head.7

1 Resuming here once more the former" theme, left at p. 49, 1. 7.
* Or ' self ', ,J/»HJ cf. p. 46, 1. 1 and note.

3 i.e., unless thou look to it, thy lower nature will devour thy higher.
The heron, sUAJV?, is a bird " which lives on the banks of water, and though

it be thirsty, yet does not drink, lest the water should become less ;

the eating of its flesh induces wakefulness, and strengthens the memory and
sharpens the intellect," B.Q.

4 i.e., to comprehend that they are nothing, B.

6 i.e., in place of ' We ' and ' Thou.' ' It ' refers in both places to J,>
' the soul, the higher nature.'

6 The doubt and obscurities of the world, B.

1 " As they frighten children by saying that 'unless thou stop doing
such or such a thing, they will put thy head between two ears, ' so thou too
art a child who knowest nothing of love ; till thou become perfect, there are
dangers for thee in this path,'' B. Was the wearing of large ears a punish-
ment for children, somewhat of the nature of the dunce-cap ?

84

[Ojsr THE KALIMA.]'

As the inhabited world2 is computed at twenty-four thousand
5 leagues, so, if thou add the hours of night to those of day, there are
twenty-four of those torturers of mankind also. Exchange them,
if thou art dexterous and versed in transformations, for the twenty-
four letters;3 the qdf* of the affirmation of the two testimonies,
if these be uttered without deceit or hypocrisy or disputation6 or
contention, will take thee completely out of thy world,6 bringing
thee, not to any instrument, but to kaf and nun :"' on this road and

1 This section is placed, in all the copies, after the first two lines of the
Chapter ' On Trust in God ' , with which it very evidently has no connection
I have added the above title.

2 Rwb'-i'-maslcun, ' the inhabited quarter. ' " The geographers divide the
surface of the terrestrial globe into two parts, land and water. The land part
they subdivide into halves by the equator. That to the south is reckoned unin-
habitable through the greatness of the heat. That to the north alone is peopled
and cultivated. This is called the ' Habitable Quarter ' and is divided into
seven zones by as many imaginary lines drawn parallel to the equator, the space
between the seventh and the north pole being reckoned uninhabitable through
the greatness of the cold. The seven zones are famous as the ' Seven Climates,'
and the countries and cities situated in each are carefully noted ; but it is
enough for us to know that the First Climate is that next to the equator, and
the seventh that farthest from it." Gibb, op. ciL, p. 47, n. 1.

3 i.e., the letters of the kalima, v. inf. L has no notes on the whole of this
passage ; B gives a long paraphrase of the whole, which is however useless,
since it evades the difficulties and gives no help towards the real meaning and con-
nection of the passage. I have transposed 11. 5 and 6, as otherwise the line
about the hours is left unconnected and meaningless ; I suppose the meaning to
be, " Barter both space and time, and all contained in them, for the true religion,
whose expression is the confession of the faith.

4 ' Affirmation ' is ' gaul ' , whose initial letter is qaf. The ' two testimo-
nies' are the two parts of the Muhammadan confession of faith, " There is no
God but God ' ' and ' ' Muhammad is the prophet of God. ' ' The reference is pre-
sumably more especially to the first of these, and for the sense in which it is
understood cf. 1. 9 inf. and note.

6 i^flj^ lit. ' how ? '

6 i.e., thy being, self, B.

T The two letters forming the word kun, 'be,' the word by which God
created the universe ; hence ' not to any intermediary agent, but to the creative
power of God himself.'

85

in this street, beyond where wisdom1 is, this is thy sufficient task, to
repeat, ' None is God but He.'*

The confession of the faith when reckoned up gives twenty-four 10
as the number of its letters, half of them twelve jewel-caskets from the
ocean of life, the other half the twelve zodiacal constellations of the
heavens of the faith ;3 the caskets are full of the pearls of hope, the
zodiac filled by the moon and sun : — not the pearls of any sea of this
world, not the moon and sun of these heavens ; but the pearls of the
ocean of the world of Power,* the moon and sun of the heaven of
peace.5

ON THE INTERPRETATION OF THE DREAM. 15

In the phantoms of sleep He has ordained for men of understand-
ing both fear and hope.6 When a man has laid down his head in
sleep, his tent- ropes are severed.7 As long as men are in the world

1 Perhaps meaning (^jji-»iu ^yi. , the first or primal Intelligence.

* jtb J|( ^A^l, hu (he) being constantly used for God, this is simply the
first part of the kalima, here understood as equivalent to ' the negation of the
existence of aught besides God. and the affirmation of the existence of His essence.'
B.

3 The twenty-four letters of the kalima, — the number being that of the
hours of the day and of the thousands of leagues supposed to measure the
earth, — are divided into two halves, of twelve each for each of the two propo-
sitions it contains.

* ' Alam-i-'jdbarut, the second in order of the ' Five planes of Existence,'
the ' World of the Intelligences and the Souls,' v. Gibb, p. 55. The expression
does not appear to be used here in its strict sense, but rather as generally equi-
valent to the invisible world as a whole.

6 Also in a general sense and not with any definite limitation of application.

*> The history of this line is curious. It occurs, in all the copies, after
p. 38, 1. 6, where it has been a source of great difficulty to the commentators. L
in a long and sometimes somewhat obscure note, advancing several possible
meanings, confesses himself uncertain ; B simply follows him, in one place ap-
parently without understanding him. No suggested meaning, however, brings
it into place there, while the natural and unstrained meaning of the words
permits it to fall easily into place here, as the head of the section on Dreams.

1 This line also appears to be seriously misplaced in all copies, occurring
towards the end of the section, "On Charity and Gifts," post. B annotates
there: — "But notwithstanding his actual existence and his continuance in
his present state without change of body or of earthly soul, there comes to him

86

of causes, they are all in a boat, and all asleep ; waiting for what
20 their soul shall see in sleep, of what awaits them of reward and
punishment.1

A fierce fire means the heat of anger ; a spring of water is a be-
loved child.4

To weep in a dream is a provision of happiness afterwards ; slavery
52 means immunity from disgrace. Playing at draughts or chess in sleep
brings war and conquest and misery.

Water in a dream, if it be pure and sweet and clean and wholesome,
is daily bread lawfully earned ; but if it be muddy , know that it means
an unhappy life ; — though it be water, deem it fire itself. Earth in a
5 dream brings food ; to the farmer it indicates prosperity. A wind, if it
be either hot or cold, is equally a store of grief and pain ; but if it be
temperate to the skin it is grief to an enemy and joy to a friend.

To give anything to the dead in a dream is loss of wealth and
property. Laughter is anxiety and dangers ; silence is affection for
one's wealth. To drink water and have one's thirst increased is know.
10 ledge, for one is never satiated with it. And he who is naked in his
dream falls into disgrace, like the drunken libertine. A drum in a
dream, — the secret leaks out ; a trumpet in a dream results in a

in sleep a condition which cannot be understood or made an object of the
senses (,U>^M,SI^C» ,*^ix>) } the condition which comes upon the tent from the cut-
ting of the tent-ropes ; which is also the state which occurs through strivings and
asceticisms." On dreams and their significance, cf. Gibb op. cit., p. 57 and
note ; " it is only at rare intervals when the body is asleep and all the avenues
of the senses are closed, that such a soul can for a brief space, in a vision or a
dream, look into its own world." On the similarity of this state with that of
' kashf ' (' unveilment '), referred to by B above, consult Gibb, pp. 58, 59.

1 L quotes the saying attributed to 'Ali (cf. p. 32, L 20), " Men are asleep,
and when they die, they awake ; ' ' and proceeds : — ' ' He likens the world to sleep,
the good and bad acts of men to dreams, and the rewards and punishments that
follow to the interpretation of the dreams ; the good acts having rewards as
their interpretation, the bad punishments. While men are in this world, they
are like people in a boat, or men asleep ; for he who is seated in a boat knows not
where he will arrive, and a sleeper knows not beforehand what he will see in his
dream, or what the result of it will be. So men know not in this world (their
sleep) what good or bad acts (what dreams) they will see, or what rewards and
punishments (what interpretations) will follow them."

* Lit. ' light of the eye.'

87

quarrel. Bonds and fetters are a repentance of Nasuh ; ' to see a garden
is food for the soul. Fruit in a dream is a stipend from the king, —
not at once, but at some future time; when the time comes for him to
obtain it, the man who saw the dream will attain thereby to affluence.

When a man sees his own hand outstretched, he will be of singular 15
generosity and munificence ; but if his hands be withdrawn, he will
surround himself with an army by his stinginess. The hands are
brother and sister, the left the girl, the right the boy; the fingers
represent sons ; the teeth refer to father and mother ; daughters are re-
presented by the breast and nipple. Hidden wealth and riches are
shown as the belly; in a dream, the liver and heart are a store of 20
wealth. The leg and knee are weariness and trouble. The brain
is hidden wealth; the side a woman, for veil the skin drawn round
her body.4 The organ of generation is a son, — good or bad, ugly or
fair, wretched or fortunate.8

To wash the hands is despair in regard to the matter in hand : to 53
dance is impudence and deceit. Bathing drawers 4 and can 6 and im-
plements of bathing all point to servants ; and he who in his dream
plays upon the lute will certainly marry in haste.6 To wrestle with
another is to conquer and to harass ; and he who takes medicine in 5
his dream escapes from pain and sorrow and torment.

Perfume in a dream is of two kinds, one meaning pleasure, the
other nothing but affliction ; the kind that is rubbed on brings pleasure,
that which they scatter about, trouble. Since by smoke is meant an

1 " Nasuh was a man who dressed himself in women's garments and sat
with the women. One day a necklace having been lost they wished to search
the women for it. Being unwilling that this should happen to him , he vowed
to God that he would not continue this practice of his. The Veiler of secrets
guarded him, and the lost article was found before the search reached him. He
held to his vow and mixed no more with the women. ' ' B.

2 B differently; " a woman's side, and the brain, and the skin like a covering
drawn over one, are signs of a hidden treasure." But^lgj has in no copy the
ic of the i/.afat.

3 i.e., without distinction as to qualities.

* y)j;» ; B explains that this in Hindustani is
6 clt-j, ' a vessel with one handle used in baths to pour water upon the
bathers ' (Stein.).
6 lit. 'heat.'

88

increase of trouble, such an one's comfort will be small compared
with his distress. A sick man, and perfume, and a new coat, is bad, —

10 the bad that I represent to thee as good.1 To dance in a boat in a
dream means danger from drowning, and brings wretchedness ; but for
one who is in prison, to dance is of good omen.

Whoever sees blood running from his body will find that happiness
is denied him : permitted him, however, if he does not see a wound ;
but otherwise, if a wound be there,'2 his affairs will cause him heavy

15 trouble ; he will be captive in sorrow's hands. And if a woman
dreams of menstruating, she will give birth to a dead child. If a
sick man seeing meat in a dream, eats of it, hope not for his recovery.
To dream of drunkenness and madness from drinking wine, if it be
Arabian wine, is bad ; if Persian,8 deem it a livelihood, honour, and
good-fortune. Milk in a dream is profit from one's possessions, an
ample and lawful subsistence.

20 ON DREAMS OF VESSELS AND GARMENTS.*

An old garment is grief and sorrow ; a new garment is great
wealth ; best of all is a garment that is closely woven,5 so my master
54 told me. For women, a garment of many colours is a cause of joy
and happiness and honour. A red garment brings gladness and the
unrestricted enjoyment of a lasting good-fortune. The garment of
fear is black ; if yellow, it is pain and trouble and sighing ; blue clothes
are grief, a sorrow heavier than a mountain on the heart. Mantle
and cloak are beauty ; purse and moneybag are a source of riches.

A ladder will result in a journey, but one full of danger for the
man.6 A millstone is a trusty man, the chosen one of a house. A
snare in a dream is a block in the business in hand.7 A mirror is a

1 i.e., death, B.

2 ^jl apparently refers to (J&*., not to the whole phrase
v. next line.

3 Arabian wine is made from dates, Persian from grapes, B.

4 ,-iiyf, ' vessels,' here apparently used of a variety of implements.
6 vi*flXx* ' of plain, hard, closely woven cloth.'

6 Gloss in B, ' that is, a journey to the next world.'

^ J6 j-y^J in the sense of ' closing up, obstructing.' Or alternatively,
to set to work, to apply oneself.'

89

woman ; be well on thy guard. Captivity is plainly shown thee by a
lock ; so by a key thou obtainest thy release.

ON DREAMS OF HANDICRAFTSMEN. 10

A cook means great riches, just as a butcher means that one's
affairs are ruined. A physician is pain and sickness, especially to one
who is wretched and needy. The tailor is the man in virtue of whom
troubles and affliction are all changed to good-fortune. A bootmaker
and shoemaker and cobbler are among the heritages of one who will
possess a secret. A draper, a goldsmith, and a druggist mean a 15
successful undertaking and great wealth. A vintner, a musician, and
a dancer bring joy and gladness ; a horse-doctor and horse-breaker
and oculist point like a finger-post to rain. To see a hunter in a dream
brings trickery and deceit into one's path. A maker of swords in-
dicates affliction ; so too an arrow-maker, preparing arrows. A water- 20
carrier, a potter, and a porter, all three are to be considered as indicat-
ing wealth.

ON DREAMS OF BEASTS.

An ass is a servant, but a lazy one, who refuses to work. A horse, 55
0 thou of unparalleled wisdom ! is a woman ; both are suitable pos-
sessions for a man. A mule is bad for him whose wife is pregnant ; a
child will not be born to him. A journey comes to thee in a dream
as a camel, — a terrible journey, grievous and painful. A cow points
to a year of plenty ; the owl grows arrogant before the king.1

ON DREAMS OF WILD ANIMALS. 5

A lion is a powerful and haughty adversary whose actions show
no regard for humanity. An elephant is a king, — but a terrible one,
whose rage is feared by all. Fortune and wealth come before thee as a
sheep ; a year of plenty demands the same sign. A goat signifies
men mean and base by nature, clamorous, full of wickedness in their
actions. A bustard is in every way advantageous ; — this is no more 10
than my master's words. The deer, 0 aged in wisdom ! rather receives
its interpretation from the women's apartments. The leopard, of
evil deeds, represents an enemy perfidious in his dealings ; the tiger
also is considered to be an enemy, — so they relate in the book. The

1 Meaning, I suppose, that the masses become presumptuous in consequence
of prosperity.

90

bear is a treacherous adversary, and a robber; no one will come by
15 any good from seeing him. A hunting-leopard and hyena and wolf
and fox are enemies, evil-disposed every one of them. And although
the fox is a worker of wiles, yet it is still worse if thou see one dead.
Every snake is a rancorous enemy ; but again it is worse for thee if it
makes towards thee. A scorpion and tarantula and other creeping
things all and each denote calamities. Though in waking life a dog
is a shepherd, in a dream it means war.

20 ON DREAMS OF LIGHTS AND STARS.

To see the sun in a dream is said in every case to mean a king.

56 The moon is as a counsellor ; another has said, No, it is a woman. The
globe of Mars or Saturn in a dream brings trial and grief and torment ;
Mercury represents a writer ; Jupiter comes as a treasurer and minister
of state ; Venus is the origin of joy, of pleasure, of desire and of ease.
And the other stars deem thou brothers ; when thou interpretest
5 them pronounce them such, for thus Ya'qub, who established this
method of interpretation, disclosed the secrets of this science to his
son ; the sun and moon were his father and mother, the stars represent-
ed his brothers.1

Has anyone seen the sorrowing ones perplexed like we have ?
Now we will leave the dreams of those who wake ; to awaken a
sleeper is easy, but the heedless is like one dead. Make an end of
divination and augury and interpretation : pass hence, — thou hast
finished thy recital.

10 ON THE INCOMPATIBILITY OF THE Two ABODES. 8

The sun and earth produce the day and night ; when thou hast
passed beyond, neither the one nor the other will exist for thee.4

1 Cf. Genesis 37 : 9 sqq.

2 Perplexed, that is, from inability to interpret their dream ; hence an
apology for devoting so much space to this subject.

3 (•>))]& — i.e., the two worlds. In the following section the texts differ
much as to the order of the lines ; M is especially confused. I have followed no
single text strictly, though keeping closest to CH. These omit several lines
found in the others, which are possibly glosses ; I have rejected some of these,
but perhaps not enough.

* Neither cause nor effect but Unity only. "When thou hast passed
beyond this house of deception, there will be for thee no distinction of light arid

91

0 thou in whose imagination desire and desirer are two, know that
the duality belongs to thy understanding, and belongs not to the
Unity. Since in the Presence of One such as He all things are one, if
thou wilt listen to my words, then seek not thou duality; know that
in duality is pain and opposition,1 in Unity Rustam and a catamite
are alike.

Till on the battlefield of purity and in the court of the soul, stand- 15
ing above thy life and treading on thy earthly body, thou cast away
thy sword, thou wilt not become a shield ; 2 till thou lay aside the crown
thou wilt not become a leader. So long as thy soul is a slave to the
crown, thy acts will ever be wrong; when thou no longer heedest
crown and zone, then art thou chief over the chiefs of the age. To
abandon the world is to mount the horse of God's favour ; its repudia-
tion is the establishment of pure truth.8 The death of the soul 20
is the destruction of life; the death of the life is salvation for the

darkness, nor any difference between seeker and sought. For this comes from
thy ignorance, or rather is a result of thy earthly knowledge, which sees double,
not single." B.

1 _JJ.A*'* — lit. ' discrimination, distinction, separation ' ; i.e., according to
B, " the discord and contradiction which afflict the people of this world through
lack of contentment and trust in God, and through their not having familiarized
themselves with resignation and acquiescence."

2 B paraphrases, " Till thou throw aside the sword, i.e., leave the tumult
of the flesh and beauties of the world, thou wilt not become, like the shield, an
instrument of safety and of trust in the high place of patience and contentment. ' '
If, however, I thought that &6±£s\ could mean ' to wield,' I would translate in
accordance with B's second suggestion, " till thou wield thy sword against thy
life and the head of thy earthly body "; or, as he paraphrases, ' ' till thou cut off
thy head and give up thy life, thou wilt not stand in the place of safety." But
the last sentence can hardly be a fair rendering of ^^«J »x« , the interpretation
of which remains in any case a difficulty. I cannot twist the original into any
agreement with a third suggestion of B's. The upshot, however, as he says, is
' ' that humility and destruction of self and lowliness in this world is chieftain-
ship and a protection in the world of true religion, and that is enough. ' '

3 As B points out, the line may be interpreted differently if theizafat is
placed after the first word of each hemistich. ' ' The abandonment of the ordered
arrangement of the beauties of this world is the saddling of the Divine favour
in one's search, and preparedness in thepath of God and religion; and so too the
renunciation of the external order, the aforesaid beauty, is the essence of
reality. ' '

92

soul.1 By no means stand still on this path; become non-existent, —
non-existent too as regards becoming non-existent ;a when thou
hast abandoned both individuality and understanding, then for
thee this world changes to that one.

57 Every desire3 that springs up in thee, strike that moment at its
head, as thou dost with the lamp, the candle, and pen ;* for every head
that comes in sight is on this Path meet to be cut off. To be headless 5
before heroes is due respect ; for ever a chief seeks a cap of honour.6
To lose thy head brings thee a head again for its fruit ;7 by reason of
its headlessness the pomegranate is a casket full of pearls.8
5 Though a crown is a protection to a bald head, with such a head
it is wrong to wear a crown.8 Thou hast corruption under thy cap,

1 " The death of the soul through alloy with worldly affairs and with the
delights of the flesh is destruction to life, — the life that is filled with the secrets
of God and belongs to the world of light and knowledge. But the death of the
life, that is, the annihilation of the traveller on this path and the giving up of
the earthly life of externals, is, as it were, the life of the soul." B.

2 " This points to an annihilation within annihilation ; become non-existent,
and even as regards the knowledge of thy becoming non-existent, which in reality
is a form of existence, become non-existent, that is, without knowledge," L.
Amplifying the above, B says: — "Hasten on the road, till thou becomest
naught and art annihilated ; and this is the high place of the Knowers. But
even this is not the place on reaching which thou mayest be content ; for the
culmination of the search is this, that even in annihilation thou shouldst be
annihilated, and shouldst cast into the place of non-existence the knowledge thou
hast acquired in becoming non-existent ; that is, that thou shouldst exist as
nothing that can come within the comprehension of anyone, nothing that thou
canst estimate thyself as being."

3 ja — also ' head ' ; so through the next few lines the word is the same

for ' head ' and ' desire. ' ' ' Destroy every thought of self and self f ulness even
at the moment of its passing through the mind," B.

4 " For till they are trimmed, the light is bad, and the writing imperfect,"
B.

* i.e., humble.

6 i.e., only chiefs are entitled to be anything else than humble.

? Or ' to be without desire brings thee power ' ; cf. 1. 1. n.

3 ' ' The pomegranate, hanging on the tree like one with head bowed down,
may be said to have no head ; hence it is like a casket full of pearls, to which its
seeds are here compared. ' ' B.

8 The baldness referred to is the common form of baldness in the East, due
to disease of the scalp, in which scabs form and the hair-roots are destroyed ; Eng.

93

— then canst thou not possibly pass the bridge of fire.1 Better for
a man than earthly fortune is a well ;2 a bald man becomes arrogant
when he receives a crown ;3 so is it well that while on this night-
journey,4 when thou puttest thy hand to thy head, thou shouldest
find no crown thereon ; for while the baldheaded man desires a
crown to cover his defect, the man of the Path seeks for the invisible.
If the crown hurts thee, no less too inverted it destroys thy life;6 10
the head that is a slave to the crown is a prisoner, like Bizhan,
in a well.6 Then own neither head7 nor crown on the Path; if thou
dost, thou wilt have thy heart aflame like wax; 8 and if thou must
needs have a crown, take one of fire, like the candle ; for he who in

'scald-head.' "The crown prevents exposure of the defect, and protects
the head so afflicted against injury ; but this is wrong, for such a head
ruins the crown. The idea is this, that the polluted people of this world, who
in the assembly of the religious are like unto men with bald and diseased heads,
consider that the ornaments of this world give ease and comfort, which they
do not ; on the contrary, these decorations are in the path of religion worse
than a thousand inelegancies. " So B, but I do not think this is the meaning,
which is simply that the diseased head is unworthy of honour

1 The bridge as-Sirat, leading to heaven, and passing over the flames of
hell, finer than a hair and sharper than a sword, over which mankind must pass
after the last judgment. The righteous will pass safely over, but the condemned
will fall down into hell.

2- i.e., to fall into a well. The words (jali and chah) are doubtless chosen
partly on account of the assonance.

3 Referring to the evil effect of earthly riches on their possessors.

* -fyuOj Muhammad's night- journey to heaven ; lit. ' ascent.'

6 i.e., "if because of the hurt thou invert it." 'Crown', j^il^ (or, as
previously, 'cap', when for 'inverted' understand 'turned with lining out-
wards') here as elsewhere stands for worldly goods, honour, and eminence. The
appositeness of the last hemistich consists in the fact that i_£^l& 'destruction ',

is almost t^f, ' crown' , spelt in the reverse way (halak, kulah).

6 Bizhan was the son of Giv and nephew of Rustam, who having fallen in
love with the daughter of Afrasiyab and his secret being discovered, was ordered
to be confined in a well.

7 Cf. p. 57, 1. 1 n.

8 "As long as the wax has a wick," i.e., a head or crown, ' ' men continue
to burn it ; when the wick falls away, the fire falls away too, and the wax no
longer burns and melts." B.

94

his love is the light of the Path, like a candle has a crown of
fire.1

15 If thou demandest Yusuf 's place and power, invert thyself before
God , li ke a well ; 2 guard like Sulaiman the perf ectness of the Path ; s
like Yusuf look upon the well as beautiful ; till thy bodily form
becomes a dweller in the well, thy hidden figure will not be of God.

Arise, and leave this ignoble world to find the ineffable God;
abandon body and life and reason and religion ; * and in His path get

20 for thyself a soul. Know, that whatso is of the true essence of learn-
ing and knowledge is all mere falsehood to him who is learned in
attributes.5 Form, and attribute, and essence, — the first is like the
womb ; the next the membranes, the last the child ;6 thy outward form
covers in thy attributes, thy attributes again are a rampart around

58 thy inmost essence ; that, like a lamp, is bright in itself, while the
other two are as a glass and a niche in the wall.7

1 " For he who, in the love of God, becomes the light and candle of the
Path, i.e., becomes by his light a guide, has ever a cap of fire; for it is fay means
of this radiance, and his illumination of the road, that he has attained theposition
of guide. In fine, till thou settest fire to thy head and givest thyself and thy
head over to destruction, no one will follow thee, nor wilt thou be fit for the
task of showing the way ; and this is necessary for the Knowers, that their soul
should inevitably, and not from self-interest or desire for show, wish to guide
others and show them the way," B.

2 Reminding one of the story, of which the idea at all events is similar,
of a foolish Arab solving the wonder of the building of a tall minaret by suggesting
that it had first been dug as a well and then inverted upwards. But the reading
is probably corrupt.

3 The Quranic accounts of Solomon may be found in Suras 21, 27, 34, 38.

* ' ' This arid religion, discussion and dispute and argument about exter-
nals," B.

6 ' ' For the latter is on a stage below the knower of pure essence," L ; and
so cannot comprehend it.

6 ' ' The womb lies outside and covers the foetal membranes , and similarly
the membranes the embryo ; so with form and properties and essence or the
real object." L.

7 ' The other two J are the attributes and outward form ; which like the
glass and the niche in the wall ' ' are abundantly bright and shining because of the
beams of the essence, but of themselves have no light," L. Cf. Qur. 24: 35.
" Ood is the light of the heavens and the earth : His light is as a niche in which is a
lamp, and the lamp is in a glass, the glass is as though it were a glittering star.''*

95

Till on that roadthou hast endured distress,1 thou hast two souls,
though thy effigy % is single. 0 thou, who art related to phenomenal
existence but as soul is to body, whose soul is related to thy individu-
ality but as a man to his name,3 exertion originates in the body, attrac-
tion in the soul ; but the search begins in leaving both of these. Con- 5
tingent existence is for ever an infant before the Eternal ;* but he
who has been purified is free from these dregs.5

with a hint also at the narrowness of the road.
2 Lit. ' doll, puppet,' referring to the human body. The two souls are

the animal and the human ( ^l*"*1! j c^'-J^ ) > L.

s " He speaks generally to men or specially to the Lover : — ' O thou, who
art as pure and separate from the world of phenomena as soul from body, —
since the soul, in spite of being bound and connected in arrangement and use, is
pure and free from the body, and has riot been entirely brought away from its
blessed home into the impure world, — thou also, notwithstanding that thou
existest in the phenomenal creation , art free from the pollution of matter, and thy

soul also from thy individual self ( c^t>^-j ), — that is, from the power of ex-
pressing the individual ( <£--&^) «-A*>j &*\& t^*+. ) ; just as a man and his name
are separate, and notwithstanding that the name points to the man's exterior,
his actual existence has no admixture or inward connection with his external
name. Thy soul has the same relation to its numerous connections with external
things, through the power it has of expressing the individual (<-^&«e <***£ &n.«(^j
ciji}>^5 ) as the man to his name.' The above address, in the form of praise of
the one addressed, whether a definite individual (i.e., the Lover) or not, is very fit-
ting. And if it be spoken blamingly, by way of instigation to the traveller on his
journey, the meaning will be : — ' O thou, entangled in the strait place of pheno-
mena, or earthly pollution, like the soul in the narrow habitation of the body, and
whose soul has as little connection with the Unity (vSsAakj , here of the Unity of
God) as the real man with his name, — for there are many men bearing the
names of Hajl, GhazI, FaV.il, ' Alim, who have no lot in the qualities thus de-
noted ; — exertion springs from the body, and attraction from the soul ; but
neither exertion nor attraction are of use till search is joined to them ; and the
search, the sincere seeking, rises from abandonment of body and soul.' And God
knows best which is right." L.

* ' Contingent existence '» >—-J^- ; 'Eternal', f>*3t as before, the Eternal
from everlasting.

5 " Safl is the perfect man, pure from the impurity of the body, as con-
trasted with the imperfect man who because of the grossness of the body sits
in the dregs of contingent existence ( e»U£*-» ) ," L. "In the court of the Eter-
nal, the place where shine the rays of the divine essence, contingent existence is a

96

So long as the race of man endures, there are two mansions pre-
pared for him ; this, for pain and want, that one, for blessing and
delight. While earth is the habitation of the sons of men, the tent
of their daily supplies is erected over them ; esteem then this earth a
10 guest-house, but count man the master of a family;1 though till he
has suffered pain on this dust- heap he will not reach the treasure of
that mansion.

I ask thee, since thou art heir to the knowledge of philosophy
and law, their principles and deductions,4 (religion ever flees from
form, that she may constrain men from evil),3 — give me an answer
truly, if thou art not dead, nor art asleep : Since thou hast been con-
stituted with a soul, is not the soul a sufficient reward for thee in
exchange for thyself ?*

15 THE PARABLE OF THE SCHOOLBOYS.6

Thou kno west not the difference between the hidden world and
this, — canst not distinguish between welfare and affliction. In truth,

thing of recent birth, like a young infant; and he who becomes free from the
weight of existence (reading <J&> for JLftj) becomes eternal, and is united with the

Eternal ; for if the perishable one becomes not free from contingency ( &*>^- )
he becomes not eternal," B.

1 t^tr" i^+ti'0 not here an inn, or caravansarai, but c a place where food
is regularly given to the poor and helpless ; such as places of pilgrimage, shrines,
and such like,' B.Q. The ' master of a family ' on the other hand is a person of
some consequence, who is ' looked up to with reverence and respect' (Stein.).
The world, therefore, is not fit for the dignity of man.

2 fj^. ) <»k*^ lit., " in their root and branch.'

3 Form, O)^e , i.e., bodily or material form.

* This passage I take to be addressed to the scholastic theologian, who,
the author implies, (1. 13), is dead or asleep ; while 1. 12, which I have enclosed
in a parenthesis, is a warning that in outward knowledge, such as the ordinary
theologian is concerned with, no true religion is to be found. The last line ia also
obscure ; the commentators labour the first hemistich with iiM^ as equivalent
to -i^, i.e., 'foundation ' ; L proceeds, " So cleanse thy soul by austerity and

striving and inward purification, for though phenomenal existence is

perishable, the pure soul which mounts to him will remain and endure immortally ;
and this is the reward of thy phenomenal existence. But God knows best what
is right."

6 Following M in title and arrangement of this section.

97

thou art not a man travelling on this Path; thou art a child of the
Path, knowest not the Path ; thou art but a boy, — go about thy play,
go back to thy pride and independence. The airs and graces of thy
mistress are enough for thee, — what, 0 son, hast thou to do with God ?
What concern hast thou with Paradise and eternal delight, who hast 20
rejected the life to come for this present world ? He knows thy
baseness ; how shall He invite thy thee-ness to Himself ? He offers
thee the virgins and palaces of Paradise, but thou art beguiled by this
present world and its beauties. O unfruitful one !' be not feebler than 59
a boy to follow the path of God.

Tf a boy is unequal to learning his task, hear at once what it is
that he wants ; be kind to him and treat him tenderly ; make him not
to grieve in helpless expectation ; 2 at such a time give him sweetmeats 3
in his lap to comfort him, and do not treat him harshly. But if he 5
will not read, at once send for the strap; take hold of his ears and rub
them hard ; * threaten him with the schoolmaster, say that he will have
strict orders to punish him, that he will shut him up in a rat-house,
and the head rat will strangle him.

In the path that leads to the life to come be not thou less apt than
a boy to receive admonition; eternity is thy sweetmeat, — haste
thou then, and at the price of two rak'ahs obtain Paradise. Other- 10
wise the rat-house will for thee be Hell, — will be thy tomb 6 which meets
thee on thy way to that other mansion. Go to the writing-school of
the prophets for a time; choose not for thyself this folly, this affliction.
Read but one tablet of the religion of the prophets ; since thou knowest
nothing thereof, go, read and learn, that haply thou mayest become
their friend, mayest haply escape from this stupidity ; — in this corrupt

*-£•! Jl t& LS\ which L explains as ' ' less than the product of one
and one when multiplied, which is nothing (i.e., no increase), and only what we
had before ( W**'*' <Ji*aaaJ^ CU-.SUA )." B suggests " who art now an indivi-

dual but wert formerly less," i.e., non-existent (b»J «-& Jf pf l«| ^gl~A <*£$ ).
! Sc. of kindness. (J»j\±t-'° lit., ' melt him not.'

3 KK = (Jfliii L; v^UiaJ , Ja> B, 'dried fruits.'

* The common form of punishment for school-children.

6 • tj = xJ B, lit. ' the interval,' usually of the interval between a man's

death and the resurrection.

7

98

and baleful world deem not thou that there is aught worse than stupi-
dity.

[ON STRIVING IN GOD'S PATH.] '

16 If thou wouldst possess the pearl, O man. leave the barren waste
and wander by the sea; and if thou obtainest not from the sea its
pellucid pearl, at least thou shalt find that thou hast not failed to
reach the water.* Strive in God's path, 0 soldier; if thou hast no
ambition, thou shalt have no honour ; saddle and get ready thy horse
for the journey to the Court of the Blest. The man who disowns in
shame the dust and water of his being rides on the air like fire ;

20 crown not thy head with the heavens,8 so mayest thou receive the
diadem from Gabriel ; thine shall be the angels' crown, while the
crown of the firmament shall be cast down.

60 The true believer ever labours ; for merely to hint at labour is a
sick man's prayer.4 What knowest thou of contempt of life, having
no will to show thyself a warrior ? 6 When thou hast laid low the

1 The present section occurs as the last part of that entitled ' On the
Participation of the Heart in Prayer,' where it seems out of place. I have
added the present title.

a ' ' Thou must not stop short of the water ; thou wilt have used thy best
endeavours," B.

3 i.e. , I think, ' ' be not satisfied with the heavens for a crown. ' '

4 ".The believer is always occupied in good works thoroughly performed,
for a work which is only hinted at, i.e., incomplete ( vi«*»| (_>aJU &£ Ujb (JL** ] >
is the prayer of a sick man (who cannot perform the various prostrations and
risings) ; and a true believer is not satisfied while any defect remains in his

actions," L ; who then notes the reading ^ ^t it»Uj|, which he explains

" for religion is the bringer of prayers of fear," adding, " how then shall the
religious man not be continually active, as befits his duty ?" With *# jUj c/.
the technical term <J>j-iJ| Zjl*>, 'prayers of fear,' — " said in time of war.
They are two rak'ahs recited first by one regiment or company and then by
the other " (Hughes, op. cit. s.v. Prayer).

B, among several other explanations gives, "The believer is always occu-
pied in prayer, even if sick, praying by sign, and never sitting down without oc-
cupation." The translation of the line would then be inverted, — "for even
a sick man prays, if only by signs."

6 j|OJI j*» lit. , ' a scatterer of heads.'

99

head of pride l then hast thou prostrated thyself before the door
of the search ; the heart's ka'ba has becpme God's dwelling-place.
But the dog's ambition extends only to its bone.*

ON CHAKITY AND GIFTS.

Whatsoever thou hast, relinquish it for the sake of God ; for
charity is the greater marvel when it comes from beggars. Bestow
thy life and soul, for the endeavour of the poor is the best gift of mortal
clay; the prince and chief of the family of the cloak was honoured
by the Sura ' ' Does there not come, " — such regard he found with God
from those three poor barley-cakes.8

1 Zji*. vJL<ej , ' the attribute of the long -necked,' is equal to itteiS \\\&

' long-neckedness,' B ; and so ' pride.'

* The texts, except CH which omit the line, and M which is very corrupt,

have )j*aS j ^[^iJL.1 j iS*> o~*J*> )y&** t**» ^J^^ ) tjz Aj*T ; for which I
have ventured to read )ycSut> . )++*•*• . This seems manifestly right as
regards the second hemistich. There is no reason why both should not end in
the same word «./£&*> ; I cannot find, however, that J^AS>^ is used in any
sense which would admit it in the first hemistich (though gw*sfix> is ' an inner-
most chamber, a sanctuary ' ).

3 ' The prince and chief ' is 'All, and ' the family of the cloak ' refers
(B) to the story told by the commentators on Qur. 33 : 34, that one day Muham-
mad drew Fatima and ' All and their two sons under his cloak, reciting the
' verse of purification,' " Verily God wills to take away uncleanness (abomina-
tion, Sale ; the horror, Palmer) from you the people of the house and to purify
you thoroughly.''1 The Sura ' Does there not come ' is the 76th, of which the open-
ing words are ' ' Does there not come on man a portion of time when he is nothing
worth mentioning (i.e., in the womb)" ? The reference is more especially to v.
8. ' ' And who give food for His love to the poor and the orphan and the captive ' '
(Palmer's trans.); which is supposed to refer to 'AH and his household. For
the story about the giving away of barley-cakes, told in connection with this
verse by the commentators, v. Sale n. ad loc. L is inclined to take ' for His

*9

love,' A»i>. ^If, in the above verse (Qur. 76 : 8) as ' though needing the

* +

food themselves, and desiring it '

100

10 OF THE STORY OF QAIS IBN ' Asm.1

When the command of ' Who is there that will lend ' 2 came down
from God to the Prophet, everyone brought before the Prince3 what
he could lay hands on, not disobeying, — gems and gold, cattle and
slaves and goods, whatever they possessed at the time. Qais b.

15 ' Asim was a poor man, for he sought no worldly gain. He went into
his house, and spoke with his family, concealing nothing of what he
had heard :— Such a verse has been revealed to-day; rise, and do not
make me burn in waiting; bring whatever is to be had in the house,
that I may present it before the Prince. His wife said, There is
nothing in the house,— you are not a stranger here.4 Said he, Seek
at least for something ; whatever you find, bring it to me quickly.

20 She went and long searched the house, to see if by chance some-
thing would turn up; and found in the house a measure of dates, bad
ones, and dried up, not fit for food, which she straightway brought

61 to Qais, saying, We have nothing more than this. Qais put the
dates in his sleeve, and brought them joyfully before the Prophet.
When, not meaning a jest, but in all seriousness, he entered the
mosque, one of the Hypocrites6 said to him, Bring it in ; come, present
quickly what thou hast brought; are they jewels, or gold, or silver,
5 these valuables that thou art entrusting to the Prince ? At this
speech Qais suddenly became ashamed.

Look now what was the outcome. He went into a corner and
sat down sorrowing, folding his hands together in shame. Gabriel

1 This story is a parenthesis within the last section, which is afterwards
resumed.

2 Qur. 2 : 246. ' ' Who is there that will lend to Ood a good loan f He will
redouble it many a double ; God closes his hand and holds it out, and unto Him shall
ye return. ' '

8 i.e., Muhammad.

* i.e.. You know our circumstances.

6 The third of the parties at Medina. Besides the Refugees, who had come
from Mecca about the time of Muhammad's own flight, and the Helpers, at whose
invitation Muhammad had come, and upon whom he could thoroughly depend,
there were a number who outwardly a^knowled ed him as prophet and ruler,
though in their hearts they were at best lukewarm, or actually disaffected.

101

the trusty came from the sidra-tree l and said,2 0 lord of time and
earth, do not keep the man waiting, and deem not contemptible what
he has brought. He acquainted Mustafa with the matter, and
' Those, who defame the willing ones' was thereupon revealed.8
The angel world came and looked on, — how they watched the 10
man ! An earthquake fell upon the angel world, — no place of rest,
no place of peace. God Most High thus speaks, and in His kindness

1 Referred to in Qur. 53 : 14, ' the aidra-tree of the extremity,' and ib. v. 16.
'* This tree, say the commentators, stands in the seventh heaven, on the right
hand of the throne of God ; and is the utmost bounds beyond which the angels
themselves must not pass ; or, as some rather imagine, beyond which no creature's
knowledge can extend " (Sale ad. toe.).

2 i.e., to Muhammad.

3 Qur. 9: 80. " Those who defame such of the believers as willingly give their
alms, and such as can find nothing to give but their exertions, and who mock at them
— God will mock at them, and for them is grievous woe. ' * Though I cannot find
that the verse from the second sura, referred to in the first line of the present
section, is supposed to have a special relation to any particular occasion, the
verse here quoted from the ninth sura, like much of the sura from which it comes,
was revealed in relation to, — before, during or after (Noldeke, Gesch. d. Qorans,
p. 167) — the expedition of Rajab A.H. 9 to Tabuq. Sale ad loc. supposes that
the collection was made to defray the charge of the expedition, and says: — -
" Al Beidawi relates that Mohammed exhorting his followers to voluntary alms,
amongst others Abda'lrahman Ebn Auf gave four thousands dirhems, which
was one-half of what he had ; Asem Ebn Adda gave a hundred beasts' loads of
dates ; and Abu Okail a saa [the word translated ' measure ' in the text ; a
quantity equal to 5J pints, dry measure (Stein.)] which is no more than a
sixtieth part of a load, of the same fruit, but was the half of what he had earned
by a night's hard work. This Mohammed accepted; whereupon the hypocrites
said that Abda'lrahman and Asem gave what they did out of ostentation, and
that God and his apostle might well have excused Abu Okail 's mite; which oc-
casioned this passage." Noldeke, however (op. cit. n. p. 167), " Wir nehmenhier
keine Riicksicht auf die vielen Fabeln, welche die Kommentare zu den einzelnen
Versen anfuhren ; z. B. von den Nachstellungen derHeuchler u.s.w. Hiervonfind-
et sich nichts bei Hisham. Dennoch bleibt es merkwiirdig, dass sich an diesen
Zug, wie ein paar andere, so viele Fabeln knupfen, wahrend einige andere Feld-
ziige des Propheten ganz geschichtlich treu erzahlt werden. ' ' And Muir (Life of
Mahomet, 3rd ed., p. 431 note), ' ' But a great number of the stories belonging to
this campaign may be suspected (on the analogy of similar traditions regarding
other texts) to have been fabricated for the purpose of illustrating the text of
the Goran."

102

seeks out Qais's heart : O exalted, and 0 chosen as my Prophet, accept
forthwith this much from Qais, for before me these poor dates show

15 better than the others' gold and gems. I have accepted this small
merchandise from him, because he has no date-palm. Of all the
choicest things the endeavour of the poor is most approved.

Hence it was that Qais's act triumphed over the deed of that
evil-spoken hypocrite. The hypocrite was straightway humiliated,
and Qais's work thus completed ; that thou mayest know that whoso

20 comes forward, even in the state he is, does well. He who acts the
hypocrite towards God is shamed by all his works. Sincerity is better
than all else, — thou wilt at least have read so much.

An alms of a single diram from the hand of a darwish is more than

62 a thousand dirams of the wealthy ; forasmuch as the darwish 's heart
is sore, the alms he gives from his sore heart is greater than the other's.
See the rich man, how his soul is dark and clouded, like his clay ; the
darwish 's clay is for ever pure,1 his soul is imperishable essence of gold.4
Hear what God's bounty has said ; but to whom shall I tell it, for
5 no one bears me company ? — to the king of kings and lord of ' But
for thee '3 He said ' ' Nor let thine eyes be turned from them."*

ON INTIMATE FRIENDSHIP AND ATTACHMENT.5

There is no injury in the world for thee like thy prosperity ; there
is no such enduring imprisonment as thy existence ; ' the light has

the choicest, best part of anything.

' alchemy ; the philosopher's stone ; an elixir ' ; or, as here, ' the
basis of gold and silver,' B ; who refers to Muhammad's saying, " Poverty is
my glory ( ^jsj j&)\ ).

3 That is, ' But for thee the world would not have been called out of non-
existence,' referring to Muhammad ; according to the tradition quoted in B,
' ' But for thee I had not created the heavens. ' '

4 Qur. 18: 26. " And keep thyself patient with those who call upon their Lord
morning and evening, desiring His face ; nor let thine eyes be turned from them,
desiring the adornment of the life of this world.'1'' God here commands the prophet
to incline towards the darwishes, thus honouring and exalting them. L.

6 The title, as often, is somewhat astray from the contents of the follow-
ing section, and is probably spurious. The subject is still the abandonment of
the world.

103

appeared ' it is that bestows favours, ' the lie has jailed ' is both life
and body. Wishest thou the Invisible ? take Self out of the path ;
what has imperfection to do with the mansion of Invisibility ? Thou 10
art full of fault, yet intendest the invisible world ; — it is above all
impossible in incredulity and doubt. The chains of thy selfhood will
not fall from the two feet of thy nature under the compulsion of thy
folly ; when thy being appears to thee as a veil, thy understanding
will have fallen under thy anger.

Abandon talk, and bid farewell to thy lower self ; if thou canst not,
then turn thy two eyes into rivers, day and night in thy separation
from God grieve over thy understanding,1 no longer employ it to
meditate evil ; free it from this tether,'21 — then has thy task become 15
easy for thee. When thou findest thy sustenance in the Soul,8 thou
wilt look out on the land from the window of the angel world.

How long wilt thou say, "What is the arriving? In the path
of religion what is it to be chosen ?" Lay bonds upon thyself, —
then wilt thou be chosen; plant thy foot upon thy head, — then wilt
thou have arrived.4 As long as thou art a biter, thou art not
chosen;5 whilst thou inclinest to this world, thou hast not arrived.6

1 B points (J&£ (jtj* i<>, *'e-> ' in ^he absence of thy understanding';

which does not seem good, as the implication is that thy understanding is only too
much with thee.

~
2 &JL&C which B points A-Uftr. and explains as the diminutive of

the tethering of a camel's foot, here for ' ' the affairs of the world. ' '

8 Not in the understanding.

* " Then wilt thou be chosen, when by abandoning sensual passion and
envy and covetousness thou puttest the restraints of endeavour and austerity
on the hand and foot of thy nature ; and wilt have arrived and wilt be perfected
when thou plan test thy foot on thy head and Me-ness : or bringing one end to the
other, completest the circle of thy journey [for the Sufi's journey as a circle,
ending in the embrace of the First Intelligence whence it set forth, v. Gibb, op.
cit., pp. 52-53] ; and wilt arrive at the shadow of that Name which is the origin

f
\u „

of particularization j"^*} cf. Gibb, pp. 60-61]. Al Junaid was asked concerning
the end, and he said, It is the return to the beginning. ' ' L.

& A play on the words jjJj.f and I^JZ.

6 " As long as, through the vileness of thy soul, thou livest in this world
jike a biting dog, thou wilt not be chosen and approved in the Coxirt of God : and

104

20 How shall a true son of Adam1 be such a biter as thou, or how
shall devil or wild beast rend as thou dost ? Thou art ever heedless
and arrogant, a beast of prey and a devil, far removed from man's
estate ; like a tiger ever malevolent, — the people of the world in distress

63 through thy evil disposition. Upon this high road of debasement thou
wilt attain to Self, — thou wilt not attain to Him.2

The Kufan has given forth but one verse about the Sufi ; but
what has Love to do with the decision of Quraishite or Kufan ; 8

as long as thou art a lover of this world (fojuo* +)[e (^i<^> ^) an<i cherishest an
inclination for it, thou wilt not have arrived in the Court of the Glorious." B;
whose second explanation ( ' ' till thou understandest this mystery in its
entirety," JUSo |t>x«j y _)/c\ t-yv lij would require in the text a negative with

' ' for we in truth are degenerate sons of Adam , " B.
2 L, reading i****! j)& j £9^- )^ tr^r*' Comments, "When thou enterest
the street of nothingness and humility thou hast naught further to do with the
arriving at Self, i.e. , I and Self are far away from thee : and since this is so. thou
wilt reach the Court of God and gain access to Him. ' ' He mentions also a read-
ing if*»^...^^^ (" thou wilt arrive at Self, and wilt arrive at Him ") ; which

he explains thus : — ' ' When by much striving and austerity thou attainest the
essence of thy soul (or self, j«~.8J ci.»jjSo.) which is nothingness, and arrivest
at the secret of this, thou wilt arrive at God and wilt discover the truth of ' ' Who
knows himself knows his Lord." B, reading ^^y ... <^*»r*> says "Abandon-
ment of self is a road to which thou wilt not come by means of Self , and since thou
canst not get onto the beginning of the road, thou wilt not arrive at God .-" but
I do not understand how he arrives at this paraphrase. :

The weight of evidence is for j-^-y at the end of the line, and therefore,
probably, by opposition, for if+ayi at the beginning of the second hemistich.

And I think the confusion has arisen from a wrong conception of the meaning
of hlchkasl, which is not here used, as the commentators assume, in the technical
sense of ' nothingness,' ' abandonment of self,' or ' humility.' but in the more
ordinary sense of ' baseness, vileness.'

:' From the lengthy notes of the commentators on this line I extract the
following, premising that ' the Kufan ' refers to Abu Hanlfah an-Nu'man, the
founder of the Hanifl sect of Sunnl Muslims, and ' the Quraishite ' to ash-Shan 'I,
the founder of the SJjafi'i sect, called also al-Muttalibi from his descent from
Muhammad's grandfather.

' ' What the Kufan imam has said of the mysteries and secrets of religion is
only one sign out of all those that serve to describe the SiTf I state, and is no more

\

105

or the Sufi and his love with ' Further, it is in the tradition,' with
negation and affirmation, and ' It is lawful ' and ' It is not law f id ' 1
The Sufis have lifted up their hands,1 and for ' Yes ' have substituted

' No.'*

than a mark of his recondite knowledge. Hence it is not necessary that he should
have been ignorant of all the Sufi secrets, but that he should have declared a
little, a verse, of the Sufi secrets that were known to him, in order to veil those
secrets from the vulgar. For those meanings and mysteries come not into the
enclosure of recital, and cannot be further indicated, " L; who also considers
that the words ^^iif and ^^ may incidentally have a reference to the ' Kufan
ayat,' ' ayat ' being technically the mark put at the end of each of the verses of
the Qur ' an. The Kufan ayat is a cipher with the letters »_J (i. e. <cr^*'f *jf (j*^ ,
' * This is not the end of the verse according to the school of Basra ' ' ). The
school of Kufa counts 6,239 verses, that of Ba^ra 6,204 ; the Kufan divisions are
the ones generally followed (on the manner of marking verse-divisions, and the
prevalence of the Kufan readings, cf. Noldeke, op. cit., pp. 324, 355).

" This road, the science of the knowledge of God, on which thou wishest
to travel, perhaps thou imaginest it to be possible by the science of argument of
external things. God forbid ! there is an absolute separation between the
road of Love and that of outward knowledge, and between the usages of the
men of each of these .... The Kufan may perhaps have looked on the Sufi and
the Sufi path as something analogous to the marks in the Qur 'an, the signs placed
there on account of differences among the readers. God forbid that anything
should result, as regards Love, from this discussing and disputing ! For the
differences of the marks are matters of human decision and intention ; Kufan
and Quraishite have no place in Love, and words and calling to mind and being
lawful and not being lawful and negation and affirmation as to the external ques-
tions of the law have no connection with it. Still they (i.e., the Kufan and the

Quraishite) were not without a knowledge of the mysteries it is only thou

whose thought regarding the Qur' an, is that the Kufan ay at is so-and-so, and
that the Quraishite has said so-and-so, and that the rival schools permit such and
such things. Know, however, that they entered this valley and breathed of the
mysteries," B.

Would it not, however, be possible to translate the first hemistich " A text
of the Qur' an will make a Kufan doctor of a Sufi," i.e., a, too rigid adherence to
the literal text, or discussing and disputing about it, is fatal to the Sufi, and
turns him into a formal theologian ? Note in this connection H's reading, ^JiJf
&j£, which can only be " an alif turned a Sufi into a Kufan (theologian)."

1 In prayer or supplication.

2 i.e., make no distinctions of affirmation and negation in these external
matters.

106

5 The earth-scatterers in the bridal- chamber of His affection, and
those who sit by the road which leads to the cell of His sanctity, all
are moon-bright signs on the curtain of jealousy, immersed in tears
from foot to head ; ' all are recipients of His clemency, all captive to the
knowledge of Him. Lay down thy burden of Self, that so thou mayest
become the beloved of every street. The pure eye sees the purity of

10 religion ; 2 when the eye is pure, it sees purely. Those who are not
steadfast in Him are covered with dust ; 3 those who wear His crown
are kings indeed. Take off thy head this many-coloured cloak ; *
hold to a garment of one colour, like 'Isa, 6 that like him thou mayest
walk upon the water, and make of sun and moon thy fellow-travellers.
Take all of self away from thyself, and then with that same breath
speak the story of Adam. 6 Till thy Self becomes small as an atom to

15 thee, thou canst not possibly reach that place ; that desire will never
harmonize with Self ; rise, and without thy Self pursue thy path.

HE WHO IS INDIFFERENT TO THE WORLD FINDS A KINGDOM
THAT SHALL NOT WANE.7

There was an old ascetic in Basra, none in that age so devout
as he. He said, I rise every morning determined to fly from this vile

1 I am not certain of the interpretation ; nor does the following from B
give much help. " Those of honeyed palate in the bridal-chamber of God's
affection, who are the scatterers of earth in the court of Truth, and those who
know the holy secrets, who are the sitters by the road of the court of Majesty,
are like a sign, bright as the full moon and shining, but concealed and hidden
behind the curtain of envy, burnt and drowned, but immersed in a flood of tears."

2 i.e., the heart or kernel of religion, the knowledge of God, the essence of
the Truth, B.

8 ^^fjUoLj oJy-^lA. , — jLol» is given by B as meaning ' proud, haughty ;
a chief, chieftain.' B.Q. and Stein., however, give ' light, trifling, volatile, swift ;
and as the words in the second hen istich are of homologous import (in fact
identical), it seems probable that those in the first have both a contemptuous
significance. Otherwise, " His chieftains are the humble.''

* Lit., ' seven-coloured', expressive of deceit.

6 i.e., Jesus.

6 i.e., tell the story of Adam, and how he was honoured by God's saying,
" I will place upon the earth a deputy " (Qur. 2 : 28). B.

f Qur. 20: 118. " But the devil whispered to him. Said he, O Adam, shall
I guide thee to the tree of immortality, and a kingdom that shall not wane ?"

107

Self. My Self says to me, Come, old man, what wilt thou eat this
morning ? Make some preparation, come, tell me what I am to 20
eat. I tell him, Death ; and leave the subject. Then my Self says to
me, What shall I put on ? I say, The winding-sheet. Then he ques-
tions me, and makes most absurd requests, such as, O thou of blind 64
heart, where dost thou wish to go ? I say to him, Silence ! to the
grave-side ; so that perhaps while in rebellion against my Self I may
draw a breath in freedom from the fear of the night-watchman. l

Honour to him who contemns Self, and does not permit it to stand
before him. a

ON THE ASCETICISM OF THE ASCETIC.

An ascetic fled from amongst his people , and went to the top of a 5
mountain, where he built a cell. One day by chance a sage, a learned
man, wise and able, passed by and saw the ascetic, so holy and devout.
Said he. Poor wretch ! why hast thou made thy dwelling and habita-
tion and home upon this height ? The ascetic said, The people of
this world have been clean destroyed in their pursuit of it : the hawk 10
of the world is on the wing, calling aloud in every country ; he speaks
with eloquent tongue, seeking his prey throughout the world, ever
calling on its people afflicted and parted from their lord. " Woe to
him who fears me not, who shows no anxiety to seek me ! Let it
not happen as in Fustat, — few birds and hawks in plenty ! 3

ON THE LOVE or THE WORLD AND THE MANNER OF THE 15

PEOPLE OF IT. 4

There is a great city within the borders of Rum, where a large
number of hawks have made their home. Fustat is the name of that

1 i.e., the devil. " Every answer that I give my Self shall be displeasing
to him, that perhaps I may so draw a single breath out of the reach of the dangers
of the devil." B.

2 ' Self ' throughout the above is ur**t i.e. , as previously, ' the lower self ';
often ' sensuality. '

8 i.e., " See that I have enough to eat." Fustat is ancient Cairo. " The
world practises its deceptions with alluring voice, making the ignoble its prey.
The seekers of the world are the world's prey, and the birds of Fustat, which are
few in number, are the religious." B.

* The next five lines, to which alone this title applies, are a digression in
the course of the ascetic's speech.

108

city of renown ; it extends to the borders of Dimyafc. i Within it
no house-sparrows fly, for the hawks hunt them through the air and
leave no birds inside that city, for they devour them within an hour.

20 The times are now become like Fusfcafc ; the wise are like the birds,
despised and helpless.

I have hidden myself z upon this height to be at peace from the evil
of the world. The sage said, Who lives here with thee ? How f arest

65 thou on this hill-top ? Said the ascetic, My Self 3 is in this house with
me by day and night. The sage said, Then hast thou accomplished
nothing ; cease, O fool, to follow the path of asceticism. The ascetic
said, They have fixed my Self within me, and sold me into his hands ;
I cannot separate myself from him — what means of escape could I
5 contrive ? Said that worthy philosopher to the ascetic, Thy Self
instructs thee in evil deeds. The ascetic said, I have come to know
my Self, and so I am -able to get on with him ; he is a sick man, and I am
as it were his physician ; day and night I look after him and am busy
treating him, for he keeps saying he is indisposed. Sometimes I

10 determine to bleed him, and open the vein before his eyes ; * as the
blood spouts out, he subsides, 5 and the bleeding calms him. Some-
times I give him a purge to clear out his distempers ; and Ms love of
the world, and hatred, and rancour, and envy, and treachery, and
deceit are expelled from his body ; on taking it he thrusts aside his
natural inclinations and shuts the door of desire against himself.
Sometimes I forbid him to indulge his appetites, that haply he may

15 relinquish pleasure ; I feed him on two beans, and make the room like
a tomb upon him. Sometimes I put my Self to sleep, and then in

i i.e., Damietta.

« The ascetic's speech is here resumed.

8 u»&> v. note ant. , p. 64, 1. 3.

+ 0^<S\ ' the middle vein of the arm,' probably the median basilic, on which
the operation of bleeding is usually performed. B explains it as ' the vein of
seven members ( f\*>\ *£*** ^ ) called the river of the body ( &*d\ j& ).'
There are in fact numerous veins on the front of the forearm which join about the
elbow to form two large trunks. The meaning of (_£•>» <X».S }\ might per-
haps be ' ' when he is not looking. ' '

6 Gloss in B *>+& ( under ^ ).

109

haste make one or two obeisances ; ' but even before he awakes
from his sleep he clings to me like a sick man ; ' and when T have got
through one or two obeisances without him, then my Self wakes
up.

On hearing these words the sage tore his garments one by one
upon his body and said, How excellent art thou, 0 ascetic ! May 20
God bless thy life, thou pious man ! Such words are granted but to
thee ; thy wealth is not less than the kingdom of Jam. That which
thou possessest today is adornment, and what thou mayest have to-
morrow,z impurity.

He is not stained who leaves his sins, from whom in sorrow a sigh 66
of ' Alas ' arises ; a woman nimbly adorns her eyebrows and her
ringlets for a feast. 8

In three prisons, deceit and hatred and envy, thou hast made
fchy understanding captive to thy body. The five senses, having their
origin in the four elements, are the five tale-bearers of these three
prisons. The soul is a stranger here, and a fool, so long as it is in 5
bondage to the four elements ; how can the soul that is admitted to the
treasury of the secret pay honour to spies and informers ? But here 4
wisdom empties the quiver, 5 for persistence in one's purpose is useless
at the Ka'ba. 6 Haply a fool at the Ka'ba will hear much philosophy
about the direction of the qibla ; but at the Ka'ba whoso should strive
even till he died would but take fresh cuminseed to Kirman. 7

1 <-=-*>j, an obeisance made in prayer.

2 i.e., any further worldly riches thou mayest acquire.

3 B explains the connection, which is not very apparent, thus : — " As a
woman does this, so a man should adorn himself with contrition and shame in
order to attain perfection." But perhaps the line is misplaced, or one has
dropped out. The main theme is now again resumed, after the insertion of the
above two illustrative stories.

* i.e., the other place, in opposition to the ' here ' preceding.

6 i.e., throws away her arrows.

6 i.e., the pilgrimage is accomplished. " At the Ka'ba the object sought
is in front of the eyes of him who prays there ; then why should he persist further ?
For in these circumstances wisdom has no butt to aim at, since to shoot the arrows
of forethought when the object is before one is useless ; nor is it*the business of
wisdom to discover this target." B,

1 i.e., would carry coals to Newcastle, and lose his pains.

110

10 His tongue the tongueless speak ; ] some mark of Him those seek
who have no mark.a Cast in the fire all else besides the Friend,
then raise thy head from out the water of Love. On the journey from
this life to the next the slave has no ally in what he does of right or
infamy ; 8 surrender not thy heart and thy desire to the companion-
ship of men ; cut thyself off from them, lest they cut thy throat.*
At the last day thou shalt weary of men, but thou art far off now,

15 and it will take thee long to come ; 6 then wilt thou discover the onion's
value, when thou art denied admittance to the straight road.6 Those
who are not friends, yet whom thou deemest such, thou wilt see that
they all break their faith with thee. The rose-tree of the garden of
those who cherish Self is become as a boil, a malignant pimple.
Understand well, the state of men will be no whit different at the
resurrection ; whatsoever he chooses, that will be set before him, and

20 what he takes from here he will see there. When the second command
of God has uttered four takbirsupon thy three pillars, the cloth- weavers
of the eternal world will recite thine own words and poems to thee. 7

1 Tongueless, i.e., silent, not vainly disputing.

* The undistinguished, i.e., humble, poor, and insignificant; 'those of
burnt hearts,' B. uA&J ^ in a different sense is applied to God in Sa'dfs lines,

8 Meaning, I think, no one to take the consequences of his acts ; hence the
uselessness of human friendships.
* i.e., destroy thee spiritually.
& To this attitude, when thou art weary of men and desirest only God.

6 " The value of the onion, i.e., thine own stinking existence, thou wilt
then discover, when thou art refused admission to the straight road on account
of thy stink. Or ' the onion ' may suitably refer to the companionship of the
world spoken of in' the preceding line ; thou wilt find what its value is when, like
an eater of onions, thou art refused admission because of the effects it leaves. " L.

7 Thetakblris the recital of the words Alld.hu akbar, ' God is most great ' :
the four takbirs signify the funeral prayer, B.

L conceives that these two lines may be taken in the sense of praise, or the
reverse ; if in the sense of praise, the second sentence of death is the natural
death, the first death having taken place in the sense of the abandonment of
the life of this world ( j\?~* *l**> ) in accordance with the command ' ' Die
before your death," and the words of Jesus, "He who is not twice born shall not
enter the kingdom of heaven ; " in this case the angels will bring before thee the
pious desires and the good words that have risen from thee to God. If on the

Ill

The things1 the worthy shopkeeper sends to his house from the
market, whatever they may be, his family bring before him at home 67
in the evening ; so whatever thou takest away from here is kept, and
the very same is brought before thee at the resurrection. There
is no change or substitution there ; by no possibility can an evil become
a good. Nothing will be given free to anyone there ; what is due is
given, and nothing besides.'2 Rise and read, if thou knowest it not, 5
the explanation of this in the Divine Word; 'thou shalt not find
any change in the ordinance of God, thou shalt not find any alteration
in His religion.'3 No alteration comes over His inexorable sentence,
no change upon His all-embracing decree. Rise, and put away thy
uncleanness , or thou wilt not receive thy pardon in that world ; if now
thou piercest thy Self with an arrow thou wilt throw into the fire
thy sorrow and thy pain.4

contrary the lines are to be read as a condemnation, there is a reference to Qur.
40: 11. " They shall say, 0 Lord, Thou hast killed us twice, and Thou hast
quickened us twice ; and we do confess our sins ; is there then a way for getting out ? ' '
The first death is at the end of one's appointed time, the first quickening is in
the tomb (i.e., in order to be examined); the second death follows in the tomb,
and the second quickening at the resurrection ; thus when the second sentence
of death is passed on thee in the tomb, the embroidery workers of the eternal
world will recite to thee the words and verses thou sangest in the world in passion
and lust ; and then the true nature of thy acts will be brought before thee.

As to the second death, in addition to the explanation given by L, v. the
notes in Palmer and Sale ad loc. The first death may be interpreted as the
first creation of man, in a state of death or void of life and sensation; the first
birth is then the natural birth, the second death the natural death, and the
second birth the resurrection.

1 A title, as of a fresh section, is inserted before this line in all copies; in L
it runs ' ' God Most High was at rest from the Creation, and their Qualities, and Food
and Doom " ; which has nothing to do with the text, the sense of which is con-
tinued on without a break.

2 (jlj &+& jfz i«>lj, ' ' and the rest is all wind. ' '

3 For t_j&k° B notes an alternative reading jj*^W, so bringing the pas-
sage more closely into line with Qur. 35 : 43. ' ' For thou shalt not find any change
in the ordinance of God ; and thou shalt not find any alteration in the ordinance of
Qod." The line as it stands in the text is mixed Arabic and Persian, and in-
capable of being construed.

4 _H^J tit. , ' dysentery. '

112

10 OF ADDRESSES TO GOD, AND SELF-ABASEMENT, AND HUMILITY. '

Prayer will not draw back the veil of Majesty till the servant
comes forth from Ms defilement ; 2 as thy purity opens the door of prayer ,
so know that thy corruption locks it against thee. When wilt thou
plant thy foot upon the heavens' roof,3 when drink wine from the angels'
cup ? How can God in His kindness take thee to Himself, or freely
15 accept thy prayers, while like an ass within this rotting mansion thy
belly is full of food and thy loins of water ?* How wilt thou ever see

1 The title of this section, as given in most copies, is somewhat as follows
(from B), with variations in each of the several MSS., etc. " On the Obligations
of the Five daily Prayers, of Addresses to God, Self-abasement, and Humility, and
Modesty, and catting upon God. God Most High has said, ' Those who believe in
wliat is hidden, and are steadfast in Prayer' ; and the Prophet (on whom be Peace)
said when near his Death, ' And what your right hands possess ' ; and he said
(Peace be upon him), ' Whoso of set purpose abandons Prayer is an Unbeliever, and
the Distinction between Islam and Unbelief is the Abandoning of Prayer ' ; and
he said also, ' Three things are dearer to me than this World of yours; Perfume,
and Women, and my chief Delight is in Prayer.' ' With regard to Muhammad's
speech ' And what your right hands possess ' (i.e., yourslaves, cf. Qur. 4 : 3, 28, 29,
40; 23: 5; 24: 33; 33: 49), this probably refers to a passage in Muhammad's
address to the people on the occasion of his ' Farewell pilgrimage,' cf. Muir op.
cit., p. 458. I have not been able to find this particular passage in b. Hisham or
Tabarl, though the passages which in Muir precede and succeed it are given in
both these authorities. This particular sentence stands, as it were, for the
farewell speech as a whole ; and the connection with prayer, the subject of the
present section, then appears when it is remembered that Muhammad at this
time declared the ordinances of Islam fixed for all future time ; and of these
ordinances prayer, of course, is one (cf. Muir, loc. sup. cit., the last sentences
of the speech) ; at least I cannot understand its inclusion in the title other-
wise.

' My chief delight ' is lit. ' the coolness of my eye ' ; for a similar saying cf.
Muir, op. cit., p. 476. This last tradition does not form part of the title in L.

1 do not suppose that the original title comprised more than a few words, —
if indeed any of the sectional titles are original. The rest of the title, as found
today in the MSS. and lithograph?, has evidently been made up by the incorpora-
tion of sentences apropos of prayer written by pious readers in the margins of
early copies.

2 Or " comes forth out ot contingent existence."

3 B refers to the saying, " Prayer is the ladder of the believer."
* Seminal fluid, i.e., pride, B.

113

the Lord of the divine Law, thy lower parts sunk in the water and
thy nose in heaven ? '

Thy beggar's food and cloak must both be pure, or thou wilt
come to thy destruction in the dust ; if food and raiment be not pure
how is thy prayer better than a handful of dust ? Keep pure for the
glory of God's service thy habitation and thy raiment and thy soul;
the dog sweeps his lair with his tail, but thou sweepest not with sighs 20
thy place of prayer.

Though all thou hast be spotless, yet is all polluted before God.
He who seeks Him makes use first of a bath, for God accepts not the
prayers of the unclean ; and how canst thou perform thy neglected 68
ablution so long as thy heart holds enmity and hatred ? Thy envy,
anger, avarice, desire, and covetousness, — I marvel indeed if these
will admit of thy coming to prayer ! Till thou banishest envy from
thy heart, thou wilt never be free from its evil workings. If thou
hast not washed thyself free from blame, the mighty Lord will not
receive thy prayer; but when thy heart draws thee out from thyself, 5
then true prayer rises up from thy destitution. The whole of prayer
lies in ablution and purification; z recovery from a grie ous sickness
depends on the use of remedies. 3

Until thou sweep the path with the broom of Not, how canst
thou enter the abode of Except God ?* So long as thou art under the
dominion of the four, the five and the six,6 thou shalt not taste of
wine save from the jar of lust. Burn and destroy all else but God ;
cleanse thyself from everytaing but the true faith. The soul's qibla 10
is the threshold of the Most High ; the heart's Uhud is the sanc-

1 "In thy pride of self thy gait upon this earth is as a man who walks
with his nose iri heaven and feet sunk in the groun i." B.

2 >*y the ceremonial ablution before prayer, performed in a certain
specified manner.

i The two hemistichs of this line have no very evident connection ; I take
it that the sickness is man's natural state, and purification the remedy to be
applied

* Referring to the sentence La fhaia ill~-l-l~.h, ' There i-i naught except God.'
That is until thou washest thyself' pure from Self, and thy Self passes away and
becomes non-existent, thou canst not attain unto the true religion, which sees
nothing but God, nor recognises aught besides Him.

& The four elements, five senses, and six surfaces (of a cube), B.
8

114

tuary of the One ; ' at Uhud devote thy life like Hamza, that so thou
raayest taste the sweetness of the call to prayer.

Come not in thy pride to prayer ; take shame to thyself and stand
in awe of God ; him God receives in prayer who has no commanding
dignity in his own eyes.2 Helpless, thou wilt be received with kind-
ness ; wanting for nothing, thy prayer will not be accepted.

1 5 Wanting for nothing, if thou give thyself the trouble of prayer, thou
shalt consume thy liver fried in the pan with onions.3 But if along
with prayer goes helplessness, the hand of kindness shall raise the
veil of the secret ; then, speeding into the Court of God's kindness, he
renders what is due, he obtains what he sought ;* and if it be not
so,5 Iblls will hear thee when thou art at prayer, and drag thee
forth again.

Thou earnest abject, thy prayer is honoured ; thou earnest as a

20 raw youth, thy prayer is as one of venerable age. Know, that the
seventeen rak'ahs of prayer given forth from the soul's heart are a
kingdom of eighteen thousand worlds ;6 a kingdom of eighteen thousand
worlds belongs to him who performs the seventeen rak'ahs ; and say
not that this reckoning is too small,7 for seventeen is not far from
eighteen.8

1 Uhud is the name of the site of one of the early battles of Islam, where
Muhammad and his forces were repulsed with great slaughter by the Meccans
A.H. 3. Hamza, Muhammad's uncle, was one of the slain. ' The heart's
Uhud ' thus means the place where the self is to be sacrificed.

2 <__£.( A-i. jb jl-*_i ji (jiti— &J> C51'**' & «i*~J;.> &fj& i^A. <_£•»*•

jlj in the first hemistich = o>fy*», B ; <_$-t^ in the sense of ' lord, master.'

3 ' To eat one's liver ' is ' to grieve, to be sorrowful.'

* 'What is due,' i.e., fit and acceptable prayers ; ' what he sought,' God's
.bounty and graciousness, B.

5 *jjj 'otherwise,' i.e., if thou prayest not in helplessness, referring to
1. 16.

6 Seventeen is the number of rak'ahs or sections comprised in the obligatory
prayers of one day, as follows : — two at morning prayers, four at the noon, four
at the afternoon, three at the sunset, and four at the night payers. The
' eighteen thousand worlds' refers to the tradition, " Verily God hath created
eighteen thousand worlds, and verily your world is one of them."

^ i.e. , as I understand it, that this number of prayers is too small to bring
such a glorious reward.

3 " Know that the soul's heart is alif [i.e. one in reckoning by dbjad ; alif
is also the Arabic word for a thousand]. When thou addest that, the symbol for

115

Thy self-esteem l utters no prayer, for it sees no profit for thee in 69
religion ; while thy self-esteem guides the reins I doubt indeed if it
will ever come where Gabriel is. Thy prayer will not admit thee to
God if thou hast not purified thyself in indigence ; thy purification
lies in lowliness and selflessness, thy atonement in the slaughter of
thy Self ; and when thou hast slain thy Self upon the path, God's 5
favour will quickly manifest itself. Come in thy poverty if thou
wouldst find admission : and if thou do not so, then thou wilt quickly
find thyself trebly divorced ;2 for the prayer that is received into His
presence has no concern with the pollution of worldly glory.3

When death drags forth thy life, then from thy indigence there
springs true prayer ; when thy body has gone to the dust and spirit
to the skies, then mayst thou see thy soul engaged, as angels are, in
prayer.

ON THE PARTICIPATION OF THE HEART IN PRAYER. 10

At the battle of Uhud 'All the Prince, the impetuous Lion,
received a grievous wound. The head of the arrow remained in his
foot, and he knew that it was necessary to take it out, this being the
only cure for him. As soon as the surgeon saw it, he said, ' ' We must
cut it open with a knife ; to find the arrow-head, a key must be applied 15
to the closed wound."4 But 'All had no strength to bear the inser-

the idea of one, to seventeen, eighteen results, and thus thou obtainest the
eighteen thousand worlds,' ' B. I cannot follow B in his further elucidation of
the a ithor's meaning, though I may perhaps be permitted to doubt if the
author meant to imply all that seems there to be attributed to him.

1 o+xjf, lit., ' worth, value ' ; i.e., whilst thou thyself re tainest any worth,
thou canst utter no true prayer ; for thy self-importance will not let thee see that
there is any advantage in religion , the first step in which is the laying aside of
self and becoming poor.

2 i.e., irrevocably divorced. A husband may take his wife back again after
having divorced her once, or twice. ' ' But if he divorce her a third time, she shall
not be lawful unto him after that, until she marry another husband ' ' (Qur 2 : 230).

3 Or, " The shame or the pride and honour of the world ;" gloss in L
( li^ C5j>/jf ) ^J*) ^i vj^Jlswi. ). But B, with ^y in a different meaning.
" Tn it there appears nothing fresh or blooming, splendid or shining." In either
case the iznfat, or some other particle, is suppressed metri gratia.

' clotted, congealed (matter),' the blood in and about the wound.

116

tion of the forceps ;' " Let it alone," said he, " till the time of
prayer." So when he was engaged in prayer his surgeon gently
took out the arrow-head from his limb,2 bringing it clear away
while 'All was unconscious of any suffering or pain.

When 'All ceased from prayer (he whom God called Friend), he
said, " My pain is less, — how is that ? And why is there all this
blood where I have been praying ?" Husain,3 the glory of the world,
splendid above all the children of Mustafa, answered him, "When
' ^ thou enteredst into prayer, thou wentest up to God, and the surgeon
took out the arrow-head before thou hadst finished thy prayer."
Said the Lion, " By the most great Creator, I knew nothing of the
pain of it."

0 thou, who art well known for thy prayers, who art commended
before men for thy piety, pray in this wise and discern the interpreta-
tion of the story ; or else rise, and cease vainly to wag thy beard.
5 When thou enterest into prayer in sincerity, thou wilt come
forth from prayer with all thy desire obtained; but if without sincerity
thou offer a hundred salutations,4 thou art still a bungler, thy work a

1 3'<(-<i. f«s in the sense of 'point.' and j^ 'a two-bladed instrument,
such as shears, scissors, or forceps' (Sten.). The preliminary incision had
apparently been made at this time, and it was the subsequent extraction of the
arrow-head with forceps that 'All could not bear.

2 The texts all read 4_£<r<X>l *-A;feJ. omitting j1 ; evidently under-
standing c»«^ J here , as above , as ' to cut ' ; " he cut into that graceful body
of his." But v. 1. 16 sup., where j'^ -o can hardly be anything else than the
point of the forceps, i.e.. the cutting had already been done ; and t was this
that had so exhausted ' Ah that he could not bear any more pain at the time.
Moreover, reading c£-*t'M ouk' .here is an hiatus between the two words,
which (t ough allowable) is awkward, and has evidently been felt so, since M
reads *£)^?° for ^ k thus avoiding it. It seems justifiable therefore to retain
the sense of the passage, and improve the form of the line by reading *>j*- with jl
in the sense of ' sever, remove.' But the readings in 11. 14, 15 and 18 vary con-
siderably, and it is difficult to frame an exa t picture of the steps of the operation.

fc His son, the martyr of Karbala. As a matter of fact, Husaiii was born
the year after Uhud.

4 -JL,, the technical name for the last of the prescribed sentences to be
uttered on each occasion of prayer. Thus here ' a hundred salutations ' is
tho equivalent of ' a hundred prayers.'

117

failure. One salutation is the same as two hundred ;' one prostration ^
in sincerity is worth thy standing erect 2 a hundred times, for the (
prayer that is mere matter of custom is dust that is scattered by the -
wind. The prayers that reach God's court are those that the soul
prays ; the mere mimic is ever a mendicant, praying unworthily, 10
without intelligence, since he chooses the path of folly. For on this
Path prayer of the spirit is of more account than barren mimicry.

When thou callest on God. bring supplication meet for Him.
that His good pleasure may receive thee. From time to time, divided
from the real and bound up in the phenomenal, thou comest to pray
the obligatory prayers ;8 calling not on God, without self-abasement,
without humility, thou carelessly performest a rak'ah or two. Thou 15
deemest it prayer, — I marvel if thou art listened to at all! Thou-
comest before God in thy pride, — how shall God hear thee when thou
callest ? Let thy prayer be free from Self, and He will accept it_as_
jjure ; if jt^ be smirched with Self He will not receive it. The message
that the tongue of anguish utters is an envoy from this world of men
to Him ; when it is thy helplessness that sends the messenger, thy cry
is ' 0 Lord ', and His is ' Here am /.'*

As a proud lord marches to the arms of his servants and slaves 20
so thou layest the load of obligation on Him ; — " 7am Thy friend,"
sayest thou, " honour be mine ! " Thou deemest thyself a friend,
not a slave ; is this the manner of a man of wisdom ? Better were 71
it, 0 son, that thou offer not such service to Him ; go, strive not
with Him. Without right guidance man is less than a beast ; whoso
is without guidance labours in vain.

1 i.e., one salutation performed in sincerity is worth two hundred that are
merely conventional. Or one salutation is just as good as two bundled, ii both
are without sincerity.

2 p\*y the act of assuming the standing position at the prescribed places
in the daily prayers.

3 uoj* ' farz ', those rak'ahs, or forms of prayer said to be enjoined by
God. There are also the ' sunnah ' , th <se founded on the practice of Muhammad ;
' nafl ', the voluntary performance of two rak'ahs or more, which may be omitted
withoutsin; ' witr ',anodd numberof rak'ahs, either one, three, five, or seven,
said after the night prayer. (Cf. Hughes, Diet, of Islam s.v. Prayer).

4 <-j)lj, ' O Lord', i.e., a lamentation, a cry of sorrow. God answers
with the ejaculation «-A*' , ' labbaik,' of the pilgrims on the hajj.

118

Have done with this service, thou fool ! Never again call thy-
self a slave ! If thou wert mighty in the world thou wouldst say
5 what Pharaoh did, every word ! ' who in his surpassing fatuity, and
his supreme insolence and folly, averse from service and submission,
drew aside the veil from before his deeds,'2 saying, ' ' I am greater
than the kings, I. am above the princes of the world." All have this
insolence and pride ; Pharaoh's words are instinct in everyone; but
daring not through fear to utter their secret, they hide it away even
from themselves.

10 ON FAILURE TO PRAY ARIGHT.

Bu Shu'aib al-Ubayy was a leader in religion whom everyone
used to praise ; one who rose in the night s and fasted continually,
one who was distinguished in that age for his asceticism. He be-
took himself from the city to a cell on the mountain, and made his
escape from pain and sorrow.4

It chanced that a certain woman had an affection for him ; she

15 said, " O Shaikh,5 would it be fitting for thee to have a wife ? If
thou wilt, I place myself at thy disposal, and will willingly become
thy wife ; my soul will cheerfully be satisfied with little, and I shall
never think of my former ease." He answered, " Excellent ; it is
very fitting; I approve. If thou art satisfied, I am content."

She was a modest woman called Jauhara, and had a full share
of beauty and grace ; chaste, refined,6 of sweet disposition, an in-

20 carnation of good deeds ; 1 content with the decree of the revolving
heavens, she left the city for the hermit's cell, and there seeing a
piece of matting lying on the floor, she straightway took it up. The

1 " I am your most High Lord ' ' ; words said to have been spoken by

Pharaoh, L.

2 i.e., shamed himself, made himself an object of reprobation.

3 sc. for devotional purposes.

* The pain and sorrow of the world, which oppressed him while he lived

in the city.

6 Primarily ' an old man, one over 50,' and generally ' a doctor, learned

man, spiritual guide.'

6 oli^ B interprets by ****** , ' good taste.'

7 ^Ua^ o.»f , lit., « a mark or sign of charity, good-nature, or kindliness.

119

devout Bu Shu'aib said to her, " O thou, now my cherished wife,
why hast thou taken up the carpet ? For the black earth is only the 72
place for our shoes." 1 She said, " I did it because it was best so ;
for I have heard you say that any act of devotion is best performed
when no screen interposes ; and the mat was an obstacle between my
forehead and the actual earth.2

Every night Bu Shu'aib's daily meal consisted of two round 5
cakes for his querulous belly ; 3 with these two barley-cakes that
pious man broke his fast and was always content. But he fell ill from
the risings that so afflicted his nights ; * and so, being helpless,6 the
good man, because of the weakness brought on by fasting, said the jarz
and sunnah prayers 6 that night sitting. His wife laid one cake
before him, and gave him a drop of vinegar, — nothing more. Said 10
the Shaikh, " 0 wife, my allowance is more than this ! Why is it
so little, wife ! She said, " Because the worshipper who says his
prayers sitting receives only half the full reward ; and if thou sittest
to say thy prayers, thou eatest the half of thy usual allowance. Ask
no more from me, O Shaikh, than half thy dole ; I have warned thee.
For the portion that belongs to prayers said sitting is the half of the
reward given for those said standing ; why expect the reward of the 15
whole when thou performest but half thy devotions ? Perform the
whole, and then ask for the whole reward ; otherwise such worship
is absolutely wrong."

0 thou, in the path of sincerity thou art feebler than a woman,
laggest far behind such of thy fellow-creatures as she. By such prayer
as comes not from the heart thou canst not any wise obtain thy soul's
release.7 No one regards as of any worth the service whose life-

1 so. , when we pray, — not the place where we ourselves should kneel. The
matting was that which Bu Shu'aib used as a prayer-carpet.

2 i.e., at those places in the recital of the prayers where the worshipper
bends down so that his forehead touches the ground.

3 &> *£*•£} lit. , ' the place where his allowance went. '

* )J~^J *T*^ fl-t* jl i e.,asB says tjfSL* *iS )j^>) «—»•* ^X0^*

5 jj&**>, or ' excusable ' ac. , from saying his prayers.

6 V. note on p. 70, L 13 ant.

7 cU« A.jLo ^ jif ^U. o~x> lit., ' digging out of the soul,' usually of the
agonies of death ; here the freeing of the soul from the world and the things of
the world, and the entanglements of phenomenal existence.

120

20 principle comes not from the heart ;' for a bone is of itself no delicacy
on one's plate without the marrow. Know that at the resurrection
no prayer that is imperfect will be taken into account ; the marrow of
prayer consists in lowliness, and if there be not lowliness it wll not be
73 received. A man must come to prayer as one wounded, sorrowing,
and in poverty ; and if there be not lowliness and trust the devil
derides him.2

Whoso is wholly taken up with fasting and prayer, R poverty ever
locks the door of his soul ;k in this world of deceit and desire, in this
6 hundred-thousand- years-enduring cage, the cap of thy degree is the
compliment thou offerest it ; but thy head is greater than the cap.

Whoso enters into prayer with fitting preparation, the reward
of his prostration is the cave of the West.**

Go then, perform thy prayers without breath of desire, for the
; utterly corrupts them ; the baseness of thy prayers and

thy fasting is such that the slipper of thy foot is the only present in
thy hand.7

£.) &) A. J.j jo^ ^^ ; £•& is explained

by B as (_f^^- but this, and his paraphrase, leav • the meaning, to me, still
obscure. I take it to be, literally, " no one considers the acquisition (finding,
i;^) of such to be a gain (£.?**,' income received gratuitously; gains, pickings,'
Stein.)."

2 Lit. ' sports with his whiskers.'

3 i.e., the repetition of his prayers, the forms of religion, without attending
to its spirit.

* i.e. as I take it, poverty, by reason of h:s not embracing it in its true
sense, is a bar to his soul's progress. But B paraphrases "the path of indigence
and lowliness remains shut against him."

5 *j**> o«».> a conciliatory or complimentary present. Thy religious
position, whatever it may be, is a mere trifle, which perhaps pleases and concili-
ates the world, but is quite unnecessary to thee.

6 ^*-*- ) * ; I do not know the or gin of this expression or what allusion
it contains. B explains as ' the furthest horizon of the earth's globe.' Perhaps
the implication is that he is enabled to leave all earthly things tar behind him
when he prays. B reads * >«.«• ^. I — », ' the plaoe of his prostration.'

1 »j.* vi^c of. 1. 5, sup. The slipper is drawn off the foot with the hand
at the time of prayer, B.

121

Speak in pleasant tones on coming to the mountain ; why offer it
the braying of an ass ? ' Thou hast raised up a hundred thousand 10
ruffians in the path of prayer, who drown thy cries.2 It must needs
be that the words of thy prayer come back in their entirety,3 like an
echo, from the mountain of the world.

ON LAUD AND PRAISE.

In every mouth the tongue that utters speech becomes fragrant as
musk in praising Thee. In Thy decree and will, as Thou art far or
near, lies for the heart and soul eternal happiness or ruinous disaster, 15
an imperishable kingdom or everlasting beguilement ; Thy servants
wander to and fro by day and night, all seeking Thyself from Thee.
Fortune, and empire, and the glory of both worlds he knows who
understands things manifest and hidden, yet longs not for them; for
all is nothing without Thee, — nothing. Destruction and creation
are alike easy to Thee ; all that Thou hast willed, takes place. The 20
cunning man, though mightier he be, is yet the feebler in Thy praise;
or in tola coart Zil-i-zar, though full of fury, is powerless as an old
woman ;* in face of Thy decree of ' Be, and it was,' no one dares to
question, ' What is this ? How comes that ?'

• The mountain will echo back in whatever way it is spoken to. And so
" if thy deeds in this world be good, thou wilt have their reward, and contrari-
wise ; as the Maulavl Rumi says : — This world is a mountain, our deeds are a
voice ; the echo of our voices comes back to us, ' ' B.

2 &}& of. p. 16, 1. 8. " Roughs who, when they set about making a dis-
turbance, shout out ' Get off, get a.vay, seize it, take it ! ' Anger, desire pas-
sion, lust, the evil thoughts in thy mind are like such bullies in the market,
intent on making a disturbance ; and just as their clamour deprives others of
the power of making themselves heard ( <^~»b\ o^«o ), so the evil passions and
thoughts of thy mind prevent thee from calling on God," B.

* y

3 ^**ji.p*>-, lit,, ' even with the halter ' ; said of one who has given a

*> '
thing away completely, ' ' He has given it with its halter( *i<^j j.Jicl) "f (L, quoting

xv

from the Qamus). B mistranscribes the above from L, and apparently misun-
derstands it ; paraphrasing the text, " That apparently fresh and sweet prayer

5* *

of thine which goes up, falls down again like a broken rope upon thy head ' ' ^ oxsj
being al»o ' an old, rotten rope ').

* A pun ; Zal (Zal-i-zar) being the father of Rustam, besides meaning ' an
old woman.'

122

74 ON POVERTY AND PERPLEXITY.

* He hears the heart's low voice of supplication. He knows when
the heart's secret rises up to Him ; when supplication ! opens the door
of the heart, its desire comes forward to meet it : the ' Here am I '
of the Friend goes out to welcome the heart's cry of ' 0 Lord ' as it
5 ascends from the high road of acquiescence. One cry of ' 0 Lord '
from thee, — from Him two hundred times comes ' Here am I ' ;
one ' Peace ' from thee, — a thousand times He answers 'And on thee ' ;2
let men do good or ill, His mercy and His bounty still proceed.

Poverty is an ornament in His court, — thou bringest thy worldly
stock-in- trade and its profits as a present ;3 but thy long grief is what
He will accept, His abundance will receive thy neediness. Bilal *
whose body's skin was black as a sweetheart's locks, was a friend in
10 His court ; his outward garment 5 became as a black mole of amorous
allurement upon the face of the maidens of Paradise.6

1 jlj ; or ' poverty ', cf. p. 73, 1. 3.

* ' O Lord ' , ' Ya rabb ' , typifies a cry of distress ; labbaik, ' here am I
(present in thy service) ' , is an ejaculation used by the pilgrims on the road to
Mecca. ' Peace ', ' saliim ' (salam 'alaika, ' peace be on thee'), is of course the
common salutation of Musalmans ; to which the answer is ' wa 'alaika as-salam,'
' and upon thee peace.'

8 jUi here ' a present, gift.' B reads «f without izafat ; it might then

be translated, " Then bring thou poverty : it is capital and interest too."

4 A negro, one of Muhammad's first converts, the mu'adhdhm of his
mosque at Medina.

6 i.e., his black skin.

6 A mole, of course, being a mark of beauty. In all copies there follows
here a line, "-He changes the skin of both enemy and friend in their future
state, to make it new again." This is evidently a reference to Qur. 4 : 59,
" Verily, those who disbelieve in our signs, we will broil them with fire; whenever
their skins are well done, then we will change them for other skins, that they may
taste the torment." The commentators add, " In the original it refers only to
the unbelievers ; here (in the text) however it means that the skins of God's
enemies shall be changed so that they may be further tormented, and those
of His friends that God may show them further mercy, " L ( " to give them a new
beauty," B). But the tenor of the line is in direct contradiction to the preceding
one, which speaks of Bilal' s skin in Paradise as a mole on the face of the houris ;
and it is exactly the sort of comment which would suggest itself to a pious and

123

0 Thou who marshallest the company of darwishes, O Thou who
watchest the sorrow of the sore at heart, heal him who is now like unto
a quince,1 make him like the bowstring who is now bent as the bow.2
I am utterly helpless in the grasp of poverty ; 0 Thou, who rulest
the affairs of men, rule mine. I am solitary in the land of the angels,
lonely in the glory of the world of might ;3 the verse of my knowledge 15
has not even a beginning, but the excess of my yearning has no end.

ON BEING GLAD IN GOD MOST HIGTI, AND HUMBLING ONESELF

BEFORE HIM.

0 Life of all the contented, who grantest the desires of the desirous ;
the acts in me that are right, Thou makest so, — Thou, kinder to me
than I am to myself. No bounds are set to Thy mercy, no interruption
appears in Thy bounty. Whatever Thou givest, give thy slave piety ; 20
accept of him and set him near Thyself. Gladden my heart with the
thought of the holiness of religion ; make fire of my human body of
dust and wind.4 It is Thine to show mercy and to forgive, mine to
stumble and to fall. I am not wise, — receive me, though drunk ; I 76
have slipped, take Thou my hand. I know full well that Thou hidest
me ; Thy screening of me has made me proud. I know not what has
been from all eternity condemned to rejection ; I know not who will be
called at the last. I have no power to anger or to reconcile Thee, nor
does my adulation advantage Thee. My straying heart now seeks 6
return to Thee ; my uncleanness is drenched by the pupil of my eye.

not too careful reader. I think, therefore , that the line in question was originally
a marginal note in an early copy, which has been transferred to the text.

A second line also is inserted here ; "It avails nothing to come forth for
the purpose of protecting faith and country. ' ' This has evidently no connection
with the context, and has probably been introduced from elsewhere by mistake ;
though I cannot say where it may have come from. B explains ' ' since His is
the sole authority in this matter He gives to no head (or chief) any guarantee on
account of having protected either religion or state. ' '

1 "Of yellow countenance, like a quince," B. There is a pun on the
words ' quince ' and ' heal.' ' Him ' refers to the writer.

s i.e., ' make him straight again who is now bent with grief.'

3 c*~£,L«.o«rXA. two of the five worlds or five planes of existence of the
fcu'fis ; cf. Gibb, op. cit., pp. 55, 56.

* i.e., " destroy it, burn it in the fire of love," B.

124

Show ray straying heart a path, open a door before the pupil of
my eje, that it ' may not be proud before Thy works, that it 2 may
have no fear before Thy might.8 O Thou who shepherdest this flock
with Thy mercy, — but what speech is all this ? they are all Thee.4
10 ... .Show Thou mercy on my soul and on my clay, that my soul's
sorrow may be assuaged within me.5 Do Thou cherish me, for others
are hard ; 6 do Thou receive me, for others themselves are rent
asunder.

How can I be intimate with other than Thee ? They are dead, —
Thou art my sufficient Friend. What is to me the bounty of Theeness
and doubleness, so long as I believe that I am I, and Thou art Thou ?7
What to me is all this smoke, in face of Thy fire ? Since Thou

1 i.e., the straying heart.

2 i.e., the pupil of the eye.

3 And so may not falter in the search, B.

* i.e., " What is all this I have been saying about shepherd and sheep ?
All that is, is Thee, shepherd and sheep both," B. I am unable to translate the
next line.

6 Or, reading «>j»'£i for jj»Xj ('may not be assuaged '), the meaning
will be, ' Best >w on me the g ace of the search, that I may ever hive in me
an ie y of heart, and never let go out of my heart the thought of perfect ex-
cell nee," B.

. s>

6 Reading «Vl ^**j with B, to rhyme with «*'! *^&'', L, reading ^*),

explains as <^>~"+*> ? (J* «J

7 'The bounty of Thee-ness and doubleness,' i.e., the blessings of this
phenomenal existence, of this existence apart from union with God, of this
present world. " As long as I deem that aught remains of my phenomenal
being, which necessi ates this ' Thee-ness ' and doubleness and disunion, and

«<«
have not arrived at the stage of annihilation and union and essenceship (OAAJ.*^

what have I to do with the bounty of Thee-ness and doubleness ? Every favour

^
which comes under the form of duality ( «^> **°t ^ and want of concordance

(which is a necessity of phenomenal existence), and which comes before the stage
of annihilation is reached, whether it be of this world or the next, is to me a
fa our of Theeness and doubleness. And he who seeks essenceship and union,
what shall he do with it ? " L, (i.e., he is pressing on to something better).
If there were any evidence for it I would however read ut">* J r** C^ ** ' What
are the bounties of a separate existence to me, when I know that I am I and Thou
art me also," ».«., when my union with God is complete.

125

art, let the existence of all else cease ;' the world's existence consists 15
in the wind of Thy favour; 0 Thou, injury from whom is better
than the world's gain.

I know not what sort of man he is, who in his folly can ever have
sufficiency of Thee. Can a man remain alive without Thy succour,
or exist apart from Thy favour ? How can he grieve who possesses
Thee ; or how can he prosper who is without Thee ? That of which
Thou saidst, Eat not, I have eaten ; and what Thou forbadest, that
have I done ; yet if I possess Thee, I am a coin of pure gold,2 and with- 20
out Thee, I am a mill-wheel's groaning.8 I am in an agony 4 for fear
of death; be Thou my life, that I die not.5 Why sendest Thou Thy
word and sword to me ? Alas for me, who am I apart from Thee ?

If Thou receive me, O Thou dependent on no cause,6 what matters 76
the good or ill of a handful of dust ? This is the dust's high honour,
that its speech should be in praise of Thee ; 7 Thy glory has taken away
the dust's dishonour, has exalted its head even to the Throne. Hadst
Thou not given the word of permission, who, for that he is so far from
Thee, could utter Thy name ? Mankind would not have dared to 5
praise Thee in their imperfect speech.8 What is to be found in our

1 " Since Thou, who art the permanent root, art, let everyone else, whose
existence is contingent, perish ; for the perishing of the branch harms not the
root." L.

2 ^>>Jli5 <_£•••» c^~«ji . ~ O*MJJ being the gold coin commonly called an
ashrafi ; *-&!•> , the sixth part of anything. Hence ' a coin of six sixths,' i.e.,
of pure gold.

% i.e., nothing.

* jrt^j i the pains of co'ic or dysentery.

6 B refers to Qur. 10: 64. " Are not, verily, the friends of God those
on whom there is no fear, neither shall they be grieved 1 ' '

^1 , cf. p 28, 1. 14 ^l**- oi^..«>j o*U u: — jj , ' God's essence
is independent of cause.'

^ B apparently would take this as a rhetorical question with a negative
implication, " Shall the dust then have the honour oi sI eaking Thy praise ?"

8 C's variant ( ^ <>y c/J ) shows how the first hemistich is to be scanned.
jlax* is the metaphoric, allegorical, symbolic, as opposed to the real and true ;

as in the saying ' The symbolic is a bridge to the Truth.1 Hence ^-p^* is used
of this world as opposed to the world of reality and tru.h.

126

reason or our drunkenness ? L for we are not, nor have we an exist-
ence.

Though we be full of self, purify us from our sins ; by some way of
deliverance save me from destruction. In presence of Thy decree,
though I be wisdom's self, yet who am I that I should count as either
good or evil ? My evil becomes good when Thou acceptest it ; my
good, evil when Thou refusest it.*

10 Thou art all , O Lord, both my good and ill ;s and, wonderful to
say, no ill comes from Thee ! 4 . Only an evil-doer commits evil ; Thou
canst only be described as altogether good ; Thou wiliest good for
Thy servants continually, but the servants themselves know naught
of Thee. Within this veil of passion and desire B our ignorance can
only ask for pardon at the hands of Thy Omniscience. If we have
behaved like dogs in our duty , Thou hast found no tigerishness in us, —

15 then pass over our offence.6 As we stand, awaiting the fulfilment of
Thy promised kindness at the bountiful door of the Court of Thy
generosity, on Thy side all is abundance ; the falling short is in our
works.

ON His KINDNESS AND BOUNTY.

0 Lord, the Enduring, the Holy, whose kingdom is not of touch
or sense ; by Thee we conquer, without Thee we fail ; in Thee we are
20 content, apart from Thee unsatisfied. Though none amongst us is
of any avail, is not Thy kindness a sufficient messenger of promise ?
Thou hast given us our religion, give us a sure belief in it ; though we
have the faith, give us yet more. Checkmated on the chessboard of

1 i.e., whether we praise Him with our understanding or whether with our
want of it, we are unable to do so fittingly, B.

2 Reading t5**/^ for t^^jSj . as B suggests to be possible. Cf. the
reading in CH.

3 JJ ) iJlv , an expression meaning simply ' all,' as ^ ) Ji^- ***** J »!-*~»

etc., L.

* i.e., as L explains it, " the epithet of evil does not apply to Thee ; as
when a painter pourtrays good and evil in his pictures, the good and the evil
are in the painting, not properties of the painter."

5 i.e., being, as we are, in this imperfect world.

6 Tigers being slain and destroyed outright, but dogs more mildly punished ,
B.

127

our passions as we are,1 we thirst for the heavenly valley ; none of us 77
can tell the good from ill, — give us what Thou knowest to be good.
0 Thou, desire of the desirous,2 0 Thou, the hope of those who hope,
0 Thou who seest what is manifest, who knowest what is hidden,
Thou surely accomplishest my hope ; all my hope is in Thy mercy, —
life and daily bread, all is of Thy bounty. From the river3 of the true 5
religion give to my thirsty heart a draught full of the light of the Truth.

Not by wisdom and not by skill can I obtain other intercessor
with Thee than Thyself. All that Thy decree has written for me is
well ; it is not ill. I can dispense with everything, — all that is ; but
Thou art indispensable to me ; receive me Thou ! In the rose-tree of
the search the nightingale of love trills its song of " Thou art all !"
The falcon of my glory 4 flies up from the path of lowliness higher than 10
the sidra-tree. He rules empires who presses on towards Thee ;
but whoso makes not for this door, wretched is he.

Who shall give me speech 6 but Thou ? Who shall save me from
myself but Thou ? Thou buyest not 6 perfume and paint and deceit ;
save me from all this, O Thou who art all ! Thou buyest weakness
and helplessness and feebleness, but not indolence and stupidity and
uncleanness. Pain becomes ease at Thy court, silence7 is perfect 15
eloquence. Kill everything 8 and, for it all, to be received by Thee
will be sufficient blood-money. To turn the reins of hope away from
Thee, — what is that but the sign and mark of a fall ? 9 Thy vengeance

1 i.e., in the theatre or battlefield where we wage war with our lower selves
we are helpless and overthrown.

2 {!)\y&> U*>] , those who draw, paint, picture their desire; " who have
the figure of their desires in their heart," B.

3 j*f^, Ht., abundance. Qur. 108: 1. ' Verily we have given thee abun-
dance " (al-kauthar). The name also of a river in Paradise ; v. Hughes, Diet, of
Islam ; and Sale ad loc.

jL> jl' , " the incorporeal soul ; or love, strong desire," B.

5 (^sv* , which B interprets of the &&1e(i ^j«J^ , the reasonable soul '.
5 i.e. acceptest not, hast no use for.

7 (^J; ^ i i-e-> resignation and acquiescence, B.

8 All our desires and passions and follies and impurities, B.

9 JJj according to B is used especially for the falling and slipping of saints
and prophets.

128

takes shape in the soul of whoso seeks aught but to be beloved of
Thy presence; 0 Guardian of the mysteries, save our inward nature
from the impress which marks the wicked !

20 ON TURNING TO GOD.

0 Creator of the world, who preservest the soul in beauty ; 0 Thou
who guidest the understanding to the path of true devotion ; in the
Paradise of the skies they are all raw youths ; in Thy Paradise are

78 those who drink of Hell.1 What are good and ill to me at Thy door ?2
What is Heaven to me when Thou art there ? Who can show
forth in this deceptive mirror 3 the import of the words ' ' All- knowing ' '
and "All-powerful " ?*

When the heart's blood bores the liver, what is Hell, what a

baker's live coal ?6 Hell would become Heaven through fear of

5 Him ; how can clay become a brick without a mould ?6 Those who

1 B explains the Paradise of the skies as the Paradise of the temporal
delights descr bed by the theologians. " 'Thy Paradise ' is God Himself and
His radiant face, i.e., His approval of and kindness towards His servants, the
bestowal of blessings which cannot be imagined. This Paradise is what those
seek who drink of Hell ; i.e. those who give their heads in the wfdi of knowledge
and search, who in their search experience a hell of hardship, whose souls are as a
thousand fire-temples with the flame and bJaze of love of the True Beauty ; to
them the other Paradise is nothing."

2 " What have I to do with distinction of good and ill ? The Court of
Glory is not concerned With that ; there is naught else theie but Thee," B.

'*> i-e.. the wor d. full of deceits. B.

,i<jJi 9 <»*A* &£> V^T-C, " the explanation of the attr butes of God
by means of earthly teaching, and the suitable particular ization of the meanings
of His names according to the special signification of each. Hence because of
this impossibility, the variations and dillerences. both verbal and of meaning,

which have arisen as to the interp etations of the names of God But such

contradictions will disappear h<reafttr when we are united to Thee, for there
where Thou art none of these words ( «jjJo j exist, nor does the question of their

meanings sully that place," B.

6 i.e. , what difference is there between Hell and a baker's live coal ? 'To
those whose livers are burnt, who are bored through by love, Hell with all its
fire and flame is no more than a spark that is extinguished," B.

t> " So too the life of the Knower becomes not perfect without the disposing
power of the Master," B. The connection with the preceding hemistich is not,
however, very clear.

129

love Thee weep in their laughter because of Thee ; those who know
Thee laugh in their weeping because of Thee.1 They rest in Paradise
who are in Thy fire ;2 but the most are contented apart from Thee with
the maidens of the eyes.3 If Thou send me from Thy door to Hell, I
will not go on foot but on my head ;4 but whoso opposes Thy decree,
his soul shall hold up a mirror to him, because of his recklessness.6

His standing and his occupation Thou givest to everyone ; a
friend is a snake, — a snake a friend if sent by Thee. Though threat- 10
ened with " None will think himself secure," I cannot have enough of
Thee ; nor do I become bold because of " Be not in despair."5 If
Thou givest poison to my soul, I cannot mention anything bitterer
than sugar.7 He only is secure from Thy craft who is mean and

1 The first expression meaning ' to weep from joy,' the second ' to laugh
at bitterness ' ; " they being patient under trial are sad at heart though out-
wardly smiling. Or they weep sore at their own true state, and laugh with joy
at being accepted by God," B.

2 «A »_a. } also a name for Hell. ' ' Those who are in the fire of trial and

seeking are, as it were, reposing in Paradise ; for that fire is their souls' peace
and rest," B.

•s The maids with modest glances, with bright and large eyes, of Qur. 55.
That is, they are contented with the ' Paradise of the skies ' and its delights
as described in sensual language.

* i. e. , with absolute submission. ' ' If Thou send me from Thy door
to Hell, — if Thou so approve, — I will make my head my foot and go ; for that

Hell will not be Hell Thy decree will give me such delight that Hell will

become Heaven," B.

5 ,>/r «JUc ^Ui* j\ ^yk J.v ; i.e., "the delight of being accepted by

God shall be reversed in his experience (as the image in a glass is reversed) ;
that is, his state shall become Hell, and naught but Hell shall be the outcome, ' ' B.
Or taking oM£ in the more usual meaning we might interpret " his soul makes
his recklessness a cover for him," to harden him still further and make him more
refractory.

6 The references are to Qur. 7 : 96. " But none will think himself secure
from the craft of God except the people who perish ; ' ' and Qur. 39 : 54. ' ' Be not
in despair of the mercy of God ; verily, God forgives sins, all of them."

1 i.e., the poison is so sweet that sugar, by comparison, is the bitterest
thing possible. Or, " I can say nothing bitterer, no bitterer word, than 'sugar,'
i.e., 'it is sugar,' " L.
9

130

lowly ; Thy peace and Thy craft appear alike,1 but at Thy craft the
wise man trembles. We must not think ourselves secure against Thy
15 craft, for neither obedience nor sin is of avail ;a he only thinks
himself secure, who knows not Thy craft in dealing with wicked-
ness.

HE WHO TRUSTS IN HIS SUBMISSION SUFFERS A MANIFEST

HURT.

An old fox said to another, ' ' O master of wisdom and counsel
and knowledge, make haste, take two hundred dirams, and convey
our letter to these dogs." He said, "The pay is better than
20 a headache, but it is a heavy and perilous task ; when my life
has been spent in this venture, what use will your dirams be
then?"

A feeling of security against Thy decree, 0 God, is, rightly under-
stood, the essence of error; it made both 'AzazTl and Bal'am in-
famous.3

1 ' ' Thy peace and Thy craft are to outward appearance alike ; the craft
consists in following up Thy servant with benefits and then seizing him in a way

of which he is unaware He is the wise man who can distinguish between

Thy peace and Thy craft," L.

i " For often sin, inasmuch as it is a cause of repentance and turning to
God, is by His mercy esteemed as equal to obedience ; and obedience, because
of the pride to which it gives rise, by His wrath as on the same level as sin;
and so, since even sin is not without its advantage, both sin and obedience
are here mentioned together, ' ' L.

3 The fox would not have escaped injury, though obedient ; obedience
is no guarantee against suffering. Or as B says : — " A confidence which arises
from trusting in one's obedience is, in the matter of God's decrees, sinful ; for
the divine decree is not restrained by obedience, nor permitted by the commission
of a fault. Hence ' Azazil with all his submission, and Bal'am with all his piety
and dignity of priesthood, were rejected at the Court of Majesty." I cannot
say in what the appositeness of these references consists ; e Azazil, as before, is
probably Iblls, who was expelled from heaven for refusing to worship Adam :
Balaam is not mentioned in the Qur'an, but the Jalalain (v. Hughes s.v. Balaam)
say ' ' that he was a learned man among the Israelites, who was requested by the
Canaanites to curse Moses at the time when he was about to attack the Jabbarun
or ' giants,' a tribe of Canaanites. Balaam at first refused to do so, but at last
yielded, when valuable presents were made to him."

131

ON DEVOTION TO GOD. 79

Say, ' ' Grind sleep under the foot of the horsemen of thy thought ; ' '
for this is of Thy Court. ' When Thou strikest off the head of him
in whom Self no long dwells, he rejoices in Thee, like a candle.4 If
I have Thee, what care I for intellect, and honour, and gold ? Thou
art both world and faith ; what care I for aught else ? Do Thou give 5
me a heart, and then see Thou my valour ; call me to be Thy fox, and
see how like a tiger I shall be.3 If I fill my quiver with Thy arrows,
I grip Mount Qaf by loins and armpits.4 Thou art his Friend who is
not knowledgeless ;5 Thou belongest to him who belongs not to
Self. No one who regards Self can see God ; he who looks at Self is
not one of the faith ; if thou art a man of the Path , and of the true
religion, cease for a time to contemplate thyself.

0 God, Omnipotent, Forgiving, drive not Thy servant from Thy 10
door ; make me Thy captive ; take away my indifference ;6 make me
athirst for Thee, — give me not water !" Why should I seek my soul

in this or that 'l. my pain itself leads me to Thee, my goal.

1 ' This,' i.e., the thought. ' Sleep ' is the sleep of indifference in the
house of sorrows ( ^»^.'t jli, i.e., the world). The 'thought' is the thought
of Reality, (^^^Jua^ JUL.), referring to those delights of thought which the
Knowers of God experience in thinking of His Essence, B.

2 As a candle burns more brightly (here compared to rejoicing, lit., laughing),
when its head is struck off, i e., when snuffed.

3 The fox being a weak animal ; so " if I am one of Thy weak ones, I shall
be brave enough. ' '

* Mount Qaf being the mountain that in the popular view encircles the
world. It consists of eight circular mountain-chains, which " alternate with
the seven seas, the innermost Qaf being within the innermost of the seas, whicli
bears the name of the ' Encircling Ocean ' (Bahr-i-muhit). The breadth of each
Qaf and of each sea is a five hundred years' journey (Gibb, op. cit., p. 38). For
a reference to the Bahr-i-muhit v. inf. p. 80, 1. 3. The metaphor in the text is
mixed ; ' if I fill my quiver with Thy arrows ' is equivalent to ' if I draw my
strength from Thee. '

5 " Who knows Thee, who has the knowledge of the Knowers, the Sufis,
the Saints, — not the knowledge of externals or the knowledge of the philoso-
phers," B.

6 lit. ' sleep.'

^ " Give me a desire for Thee, and increase that desire, — do not quench
it. Or ( water ' may signify worldly honour and rank," B.

132

Like an ass without headstall before its greens,1 thou now begiimest

to employ thy worthless life. Thou idly wanderest from city to city;

15 seek thy ass on that road where thou hast lost it.2 If they have stolen

thy ass from thee in ' Iraq, why art thou to be seen in Yazd and

Rai ?

Till thou becomest perfect, there is a bridge for thee ; when thou
hast become perfect, what matters sea or bridge to thee ?3 Let thy
burden on this road be thine own right-doing and knowledge,* and

1 i.e., idly ranging at large, not in strenuous fashion.

2 L states that the word ' ass ' is a sort of peg ' ^iuw Jrli/o ). often used
in examples in grammar, in the same way as ' Zaid ' and ' Bakr ' (words used
independently of their meaning, and standing for whatever 'may be required).
He proceeds, " Here it is equivalent to ' the strayed animal of the believer,'
for " Wisdom is the strayed animal of the believer " ; and, this wisdom is the faith
given to the prophets, the righteous, and the faithful. This faith he lost in that
other state of existence (or as B paraphrases L here, that first state of existence,

9

jjjjjll jjliJ } the world of incorporeal beings, ol^^vo ^Jlc , £e>j the angel
world) and seeks iri this. And the conventional believer < oJ£x> or the unbeliever
who has not lost the faith, seeks for nothing ; and if, in imitation, he does seek,
since he does not know what it is like, he will not recognise it when he finds it.
Hence the meaning of the text : — Why dost thou wander in folly from city to city ?
What thou hast lost in that state of existence comes not to thee in this world of
plurality, except, having abandoned the plurality and appurtenances of this
transient existence, in perfect strenuousness thou turn thy face towards that other
state of existence, thy lost goal ; so mayest thou find the object that thou seekest.
And as is said in the next line, if thou hast 'lost thy religion in that state of ex-
istence, what seekest thou here ? Return thither. And God knows best what
is right. ' '

On this passage cf. Gibb, op. cit. p. 56 sq. " The human soul is a spirit,
and therefore by virtue of its own nature, in reality a citizen of the Spirit World.
Its true home is there ; and thence, for a certain season, it descends into the
Physical Plane, where, to enable it to act upon its surroundings, it is clothed in a
physical body. So long as it is thus swathed in corporeity the soul ever, con-
sciously or unconsciously, seeks to regain its proper world etc."

3 " Till thou become altogether of God, attainest to the degree of com-
pleteness in God, when all contingent existences become parts or members of thee.
there is a bridge for thee, for thou hast many obstructions and hindrances in
the path of thy journey. But when thou art complete, bridge and ocean arc
the same to thee, and the obstructions, great or small, that stood in the way of
thy arriving, can no longer hinder thy union with God," L.

* " The products of thy religion," B.

133

trouble not thyself about any bridge. Make not for the boat, for it
is not safe ; he who goes by boat knows nothing of the sea ; it
would be a strange sight to see a duck, however young and inex-
perienced, seeking for a boat.1 Though a duckling be born but 20
yesterday, it goes up to its breast in the water. Be thou as a
duck, — religion the stream; fear not the fordless sea's abyss;
the duckling swims in the midst of the sea of 'Unian, whence the
ignorant boatman turns back. 0 Lord, for the honour of Adam,2 80
confound these fools of the world !

If thou maintain thy foot in the path of the Eternal, thou wilt
hold the sea in thy hand ; the surface of the outer encircling ocean8 is
a bridge to the foot that speaks with the Eternal.*

[Or His MERCY.]5

Malice and rancour are far removed from His attributes ; for
hate belongs to him who is under command. It is not permissible 5

1 " Though the journeyer be young and new in his surroundings, he must
be like a duck in swimming in the spiritual ocean • and a duck that sought for a
boat, i.e., in this case, a traveller who on the path was in bondage to the customs
and habits of this world, would be a strange sight. So the wayfarer must aban-
don these, and swim on the sea of Truth without the help of the things of this
world," L.

2 With reference to whom it was said (in the Qur'an) " Verily I will place
upon the earth a vicegerent," B.

3 V. note on p. 79. 1. 6 sup.

4 o«*» (Joj j*jj! LJ A^, — (Jj imper, of Ar. JL» ' he spoke ' , here for c-**^

' speech.' " The foot can cross unhindered over that sea without any bridge;
or possibly ' the ocean ' may be used of the sea of Truth. Or Ja^s^ jJa*» may
mean the highest heaven, which encloses all (i.e., the ninth sphere, enclosing all
the others, v. Gibb op. cit., pp. 43, 44) ; to the foot which speaks with God the

encircling extent of the high throne of God ((J»fe 5 — but I cannot find that the
t^'jj/l i_£l» was identified with the (Jujz) is as a bridge beneath it, because of
the foot's dignity and high honour," L.

6 The texts entitle this Chapter ' Of blameworthy Qualities ; verily they are
not among the Attributes of God Most High,' or something closely resembling this.
But such a title is quite inapplicable to any but the first few lines, and I havo
felt obliged to omit it,

134

to speak of anger in respect of God, for God has no quality of anger ; '
anger and hatred are both due to constraint by superior force, and
both qualities are far distant from God. Anger and passion and re-
conciliation and hatred and malice are not among the attributes of the
one sole God ; from God the Creator all is mercy ; He is the Veiler 2
of His slaves ; of His mercy He gives thee counsel ; He draws thee to

10 Himself by the kindness of the noose.8 If thou comest not, He calls
thee towards Himself ; He offers thee Paradise in His kindness, but
because thou livest in this abode of sorrow thou of thy folly hast
taken the road of flight. Thou art as a shell for the pearl of the
belief in the Unity ; thou art a successor of the newly-created Adam ;*
if thou lose that pearl of thy belief, in being dispossessed of it thou
wilt be parted from thy substance ; but if thou guard that pearl,

15 thou shalt raise thy head beyond the seven and the four ;5 thou
shalt reach eternal happiness, and no created thing shall harm thee ;
thou shalt be exalted in the present time, and upon the plain of
eternity thou shalt be as a hawk ; thy alighting-place shall be the
hand of kings, thy feet shall be freed from the depths of the mire.

OF HlM WHO FEEDS ME AND GIVES ME DRINK.6

When they capture the hawk in the wilds, they secure it neck and

20 feet ; they quickly cover up both its eyes and proceed to teach it to

hunt. The hawk becomes accustomed and habituated to the strangers,

81 and shuts its eyes upon its old associates ; it is content with little food

and thinks no more of what it used to eat. The falconer then becomes

its attendant, and allows it to look out of one corner of an eye, so that

1 How then, asks L, explain the passages of the Qur'an where God is spoken
of as hating ? They refer to the' just punishment of man, not the rage of animal
strength, which is reprobated.

2 i.e., of sin, etc.

3 "By kindness, which appears?as~a noose; that is, by kindness in the dress
of anger," L.

4 i.e., Adam as he was when firstrcreated, a perfect man.

5 The seven planets, and the f ourjelements ; i.e., shalt enter another region
than that of matter and planetary influences.

8 A continuation of the former chapter, in connection with the mention of
the hawk in the last lines of it.

135

it may only see himself, and come to prefer him before all others. From
him it takes all its food and drink, and sleeps not for a moment apart
from him. Then he opens one of its eyes completely, and it looks 5
contentedly, not angrily, upon him ; it abandons its former habits and
disposition, and cares not to associate with any other. And now it is
fit for the assembly and the hand of kings, and with it they grace the
chase. Had it not suffered hardship it would still have been intract-
able, and would have flown out at everyone it saw.

Others are heedless, — do thoube wise, and on this path keep thy
tongue silent. The condition laid on such an one is that he should 10
receive all food and drink from the Causer, not from the causes.1
Go, suffer hardship, if thou would st be cherished ; and if not, be
content with the road to Hell. None ever attained his object without
enduring hardship ; till thou burn them, what difference canst thou
see between the willow and aloes wood ?2

OF THE MULTITUDE ; THEY ARE LIKE CATTLE — NAY, THEY ARE

MORE ERRING.3

On the colt that is full three years old the breaker puts the saddle
and bridle ; he gives him a training in manners, and takes his restive- 15
ness out of him ; he makes him obedient to the rein, — what is called a
handy horse. Then he is fit for kings to ride, and they deck him with
gold and jewels.

If that colt had not experienced these necessary hardships, he
would have been of less use than an ass, only fit to carry millstones ;
and would have been perpetually in pain from his loads, bearing now 20
the Jew's baggage, now the Christian's, in pain and sorrow and
tribulation.

The man who has never undergone hardship has not, so think
the wise, received a full measure of blessing ; he is Hell's food, is in
terror ; even in Hell he is no more than a stone ;* his is the place of fear 82

1 i.e., recognise all blessings as coming from the Causer of causes, the First
Cause, God ; not from any of His secondary manifestations.

4 Aloes wood when burnt giving out a fragrant smell.

3 A reference to Qur. 7 : 178 and 25 : 46, where these words occur. The fol-
lowing passage on the training of the colt is a continuation of the same line of
thought as the above on the training of the hawk.

* i.e. , an idol ; v. note on next line.

136

and dread; it is read in His incontrovertible book,1 ' Whose fuel is
men.'*

Though thou canst neither purpose nor compass aught withou
Him, yet religion's task is not to be accomplished without thee, any
more than without Him ;8 religion's task is not an easy business, God's
religion is always a thing of heaviness.4 God's religion is a man's
5 crown and diadem ; does a crown befit a worthless man ? Guard thy
religion, so mayest thou attain thy kingdom ; 5 otherwise, know that
without religion thou art a man of naught. Tread the path of reli-
gion, for if thou do so, thou shalt not tremble like a branch in naked-
ness. Sweet is religion's path and God's decree ! leave the black
mire, lift thy feet out of it.

ON THE DESIRE FOB GoD.6

Thereafter the desire for God,7 existing in his heart and soul and
10 reason and discernment,8 becomes his horse ; " when this creation has

1 t_^*£^.*j«i i.e., the Qur'an.

2 Qur. 2 : 22. " Then fear the fire whose fuel is men and stones (i.e., idols)
prepared for misbelievers. ' ' There next follows a line in all the texts which runs
" Fcr him exist unbelief and faith, evil and good, who sees in religion its outward
form, in the ass only its skin." The idea has been met with before, but it does
not fit in here.

s " Thou canst not fully perform the task of thy religion without exerting
thyself, nor canst thou attempt or find strength for the task without His com-
mand and permission." B.

* Sr-*'^ * substantive> from j'j ' groaning, lamentation,' through j) b
used as an adjective ; not as B, ' a fresh brilliance, and active trading '

* *" Thy religion,— the religion of the Knowers ; thy Kingdom, — the king"
dom of everlasting life." B.

* This chapter occurs in different places in different copies : the present
is certainly an unsatisfactory place for it, since the first word ' thereafter' can
hardly refer to the preceding chapter, and there is a sudden change from the use
of the second person to that of the third.

7 Here, as also in the title and subsequently, the word is simply £y».
'desire.'

* CLJ^ '*'*•» tasting, trying, probing ' ; also ' the distinction of truth
and falsehood by the light of divine grace. '

0 jjfy the animal on which Muhammad took his night-journey to heaven ;
lit. , ' the bright one. ' ' 'After passing the various steps and stages of the journey

137

become a prison to him, his soul seeks freedom ; a fire is kindled within
him , which burns up soul and reason and religion. '

So long as he seeks for love with self in view, there waits for him
the crucible of renunciation ; whoso has newly undertaken the way of
love, his renunciation is the key of the gate. Desire, when it is joined
to its mistress, is gladness, but he who seeks mistress is far from God.
The legion of thy pleasures will cast thee into the fire; the following 15
out of thy desire for God will keep thee safe as a virgin of Paradise.

Then when the soul sets forth from the gate, the old heart becomes
new thereat ; his form escapes from the bonds of nature, the heart
gives back its charge to the spirit.2 From earth to God's throne comes
forth a mighty shout by reason of his soul's progress ; the dust raised
by the wind of his desire and pain turns woman into man if it but pass
by her.8 All that would cause him trouble in his way quits the path 20
before him ; before him the mountains in fear become coloured wool
for his socks ; the fire in him destroys the glory of the sea for the sake
of his upward ascent. When he is roused to leave himself4 they throw 83
down the stars before him ; when his eye sees the brightness of the Path,

desire (for God) becomes the horse by whose help it is possible to reach the sought
for goal ; but not by a corporeal Bur nq, but by heart and soul and understanding
and discernment," L. Omitting, with HIB, the 9 between <Jta; and fy& in
the second hemistich, the meaning would be " his joy ( Jjj^ ) is of the heart
and soul and understanding," i.e., not sensual joys ; j, ,j thus would have the
same meaning as in 1. 15 inf.

1 "The natural soul ( ^"Afc e>'* ), worldly reason, and the religion
of externals ; so that nothing remains of the soul's grief or gladness, of reason's
right conduct or wrong, of religion's rule or bond." B.

a <>— »-> jfe £jy> *£*&*} J* &*j jL> £ffc JAJ jt e»^»/* ; what e>j^«
exactly means I do not know; B, referring to the traveller or to the soul, says
that " it escapes from this unreal form ( ^JUi. CM.*« ) and these tyrannical

9
mandates ( <U»y* ctsl/o^yo ), the necessities of human nature ; and comes

forth from its bodily habitation." The heart's charge I suppose to be life, or
the faculty or capacity or capability of life on earth, the Spirit to be the Spirit
of God, AU| ~jj ; though B continuing the note in a very unenlightening man-
ner, speaks of ' the day of alavtu birabbikum ', the day of the original covenant
between God and man ; v. Qur. 7 : 172.

3 i.e., as B explains, an imperfect being into a perfect.

* " When he is separated from his own existence. ' ' B.

138

the sun seeins dark to him by its side. There is no evil or good in that
world, no earth or sun or stars ; but whoso walks not in love's street,
5 nor in his heart seeks love, for him is made a different heaven, him
they seat upon a different earth.

Because of the labour of his search Gabriel unceasingly bathes
his face in the water of life. Understanding is bewildered by his
soul's shout ; devils become firewood for the lightning of his horse's
hoofs ; to pursue the path his pained heart ' would burn mankind with
fire of sighs. None of the contented2 can know the secret of his sigh,
10 none pious with earthly piety3 can ever find his footprints. When
his horse's hoof scatters the dust, Gabriel makes of it a life-giving
fragrance ; 4 as he makes towards the world of annihilation the wind
cries ' Halt a moment ' ; 6 Mustafa 6 standing by his path in bene-
volence calls out ' 0 Lord, keep him safe ! ' Because of his high
dignity God suspends the scales of justice from his heart ; 7 the friend
of God 8 sprinkles water in his path ; Gabriel's self cracks the whip.1*

15 ON His DECREE AND ORDINANCE 10 AND His CREATIVE POWER."
All that comes forth in the world is by decree, and what the prophet

' the owner of his pain,' ' which B explains as his heart.
5 i.e., none who is not eager, anxious.

3 jjxc lit., ' jealous, high-minded ' ; also in Persian ' a holy man.' I
accept B's explanation ykLlsjj>.e, i.e. , ' one holy according to the religion of

externals. '

* J:»A=V being sweet smelling herbs laid on the dead. Here apparently
the herbs are to have the power of restoring life.

5 i.e., the wind is unable to come up with him in his rapid transit.

6 A name of Muhammad, lit., ' the chosen.'

7 i.e., as I take it, his position is so elevated that God uses his heart as a
point from which to suspend the scales of His justice.

3 A title of Abraham.

9 To spur him on as he runs : or Ap^ft* may be ' a drumstick,' and so
' Gabriel beats the drum.' The ending of the chapter is very abrupt, another
indication that it is misplaced here, and is probably continued elsewhere ; though
where, I have not discovered.

1° )OJ)l/A» "the decree existing in the Divine mind from All eternity,

and the execution and declaration of the decree at the appointed time," Stein.

1 1 The first line of the chapter in the texts should evidently go elsewhere ;

but where, I have, as in other such cases, not been able to determine. It runs,

139

speaks is also by decree; ' infidelity and faith, good and evil, old and
new, — all is referable to Him ; whatso exists, is under the command
of the Almighty ; all things work in accordance with the decree. All
are in subjection, — His Omnipotence the subduer ; His creative Power
appears high above all. All is subject to His Omnipotence, dependent 20
on His mercy ; all were preceded in time by His eternal Omniscience.
The man of the people, or he of the philosophers, he who is under com-
mand, or who is of the learned, — all must return to His Presence;
whoso possesses power, it is of His favour. His causes have displaced 84
Reason from her position ;2 His methods of deriving one thing from
another 3 have cut off the soul's feet.

' ' Through the instrumentality of thy reason He has given to thy petitioning
both the commands of religion and the understanding that belongs to this pre-
sent life ; ,_£*),> Jla* being the equivalent of ^A&x Jifl*. Or JLfts in the first
hemistich not having the izafat, and the address being to God, not to man,
' Thou hast given to our petitioning, through the instrumentality of the
Universal Reason (Jla# = (J$" (Jic ) both the commands. ..." L.

"_^«l, ' God's decree,' may be interpreted as equivalent to yet *JLc ' the

world of command,' i.e., the world of incorporeal beings, the angel world, the
world of meanings ( ^JU/o JL; ) . So • whatso springs up in this world of
man kind, originates in the world of meanings; and what the prophet utters, also
originates there,' " L. As to the various worlds, or planes of existence, 1 may
refer to Gibb, op. cit., pp. 55-56. As he says, the accounts we have of them are
confused, and differ more or less in the different authorities. Here, in L's note,
the world of fixed prototypes (world of meanings, — the true meanings which
underlie names and the outward show of things), the world of might, and the
angel world (world of similitudes), are treated as one, — the ' Alam-i-malakut ,
opposed to the 'Alam-i-mulk ; the five worlds being reduced, as often, to two.
The idea of the text is that which Gibb expresses thus (p. 56) : — " The world
of similitudes is so called because in it exist, ready to be materialized, the forms
which are to be actualized on the Physical Plane. The number of these which
are so actualized at any given time is in proportion to the whole ' as a little ring
in the midst of a vast desert. ' ' '

2 "In the world of causes, the Causer of causes has so set causes in action
that Reason has been removed from her place. Or ' His causes have made an old
rag ( tj&j ) of Reason,' i.e.. Reason is, as an old rag, powerless to comprehend
them ' ' B.

« ^^jLJ), lit. used of tracing an individual's descent ; the meaning of the
sentence is that the soul is unable to follow His methods of working.

140

The soul's relation to the world of life ' is like a blind man and a
pearl of 'Umman. 2 One showed a pearl to a blind man ; the greedy
fool asked him, ' How much wilt thou give for this pearl Vs He said,
5 ' A round cake and two fishes ; for no one can discern ruby or pearl, — r-
why be angry ? — except by the pearl of the eye. So, since God has
not given me this pearl,4 do thou take away that other pearl, and talk
no more folly. If thou dost not wish to be laughed at by the ass, take
thy pearl to one who is skilled in pearls ; as soon as he puts the sole
of his foot upon the oyster, his art knows well its value.'5 Under-
standing is a tent before His gate, the soul a soldier in His army ;6
10 the soul from fear of being rejected by Him sweeps not the dust of His
Court except by permission ; all in place and time are His property,
from the ' Be ' of His decree to the wicket of ' ft was.' 7 His decree
has commanded the service of His Court to all intelligences in the words
' Obey God ' ; from the vegetative to the reasonable soul 8 all like
slaves are seeking Him.

1 i.e., the world of eternal Truth, B. The present section is omitted by
CH, and perhaps does not belong here. It may, however, be considered as a
parenthesis exemplifying the preceding lines, — that the soul is incapable of under-
standing heavenly matters.

* i.e., he is unable to comprehend the value of it. 'Umman (the same
as 'Uman previously), the sea of Oman, famous for its pearl fisheries.

3 B takes ^j as equivalent to ^Aj and hence the hemistich as spoken in
ironical praise, — ' Well done, thou dissolute libertine ' ; also ^tyySLvc as ' how
much dost thou want' for the pearl, which would be the natural interpretation.
I cannot, however, bring out the sense of the story otherwise than by suppos-
ing .-AuiukX) = it >> i**^^/0 > — ' how much wilt thou give ? '

* i.e., of the eye.

5 i.e. , in diving, when he lights on one at the bottom of the sea, he im-
mediately knows its value, B.

<> jiic, the Primal Intelligence, pure thought, the first emanation of the
First Cause ; and ^jU., the First or Universal Soul, an emanation from the psychic
aspect of the foregoing ; v. Gibb, op. cit. p. 42. ^U <SyLs, a tent, also an umbrella ;
B prefers ' an umbrella-holder,' i.e., " not one who possesses the secrets of the
Truth ; so the soul, a soldier, is not a familiar companion of His glory."

7 i.e., His decree and all intermediate causes, down to the material objects
of this present creation.

3 *<xi)j) in the text is the equivalent of the philosophical <*x>Ui, as Ib'uijt
of aiJeli. Cf. Gibb, op. cit. p. 48. "There are three degrees of soul: the
' Soul Vegetable ' (Nefs-i-Neb4tive), the Soul Sensible, lit. , ' Soul Animal ' —

141

Well thou knowest that on the plain of eternity without beginning
works the hand of the creative power of God, the Great and Glorious.
God's decree has caused power in every sphere to become pregnant 15
with act ;' so that when the way of the membranes is opened, there
comes forth that wherewith they were pregnant.2 How shall Existence
rebel against Him, to whom non-Existence is obedient ? One word
of command awakened the Universe ; 8. all things came together into
the circle.4

The soul that obeys the command, and commands ; the intelligence
that understands the Qur'an and gives us our faith ; wisdom, and 20
life, and abstract form,5 — know that all proceed from the decree, and
the decree from God. When the sun's light falls upon the water,
the quiet water is stirred into activity ; 6 the sun's reflection from the
water falls upon the wall and paints the ceiling with beauty ; know 85
that that too, that second reflection, of the water on the wall, is a re-
flection of the sun.7

(Nefs-i-Haywaniya), and the ' Soul Reasonable ' (Nefs-i-Natiq a). The first,
which corresponds to what we should call the vital principle is shared in common
by plants, brutes and man ; its functions are growth, nourishment and reproduc-
tion. The second, which represents the principle of sensation or perception, is
confined to brutes and man ; its functions are sensation and voluntary movement.
The third, the principle of reason, belongs to man alone."

1 Power, e^jJ, i.e.. the latent possibility of action ; it is by God's decree
that matter possessing the latent possibility, shows forth its proper activity.

2 The metaphor of the embryo and the foetal membranes enclosing it.

3 i.e., the word ' fcwn,' ' Be ' spoken by God at the creation.

* The circle of contingent existences which the omnipotence of H's know-
ledge circumscribed in eternity without beginning around the whole Universe, B.

5 Abstnct or absolute form corresponds to 'corporeal form.' t*+~^> .*«,
v. n. on p. 85 1. 14. The first two of the expressions in the text T take to refer to
the ' uman soul, which only by obedience is fitted for rank and command in the
spiritual world, and the human reason respectively ; ' wisdom ' and ' 1'fe ' may
refer, as L appears to think, to the Universal Reason and Universal Soul.

6 The reflecting of the sun's light being conceived of as due to the active
operation of the water.

^ ;t^-vy vjf (jr^e (}3 of - )U* -'wf Lv&: j! ^*Vf. L, considering that
*4Jf and /-o o/f ma>' refpr to di^er<nt things, would relate *4Jf to JA. tl ree
lines previously, which being one of the names of God is a manifestation of
His Essence ; vlxjf would then be the sun of Truth, of Real Existence (vl

142

He has caused all things to return to Himself ; for none can escape

from Him. All things are, yet all are far from All ; thou hast read in

theQur'an " All things return." l From Him are evil and good, power

5 and might ; '2 ' the sentence is not changed ' is His decree. 3 His decree

changes not ; man can only stand in wonder before it. *

and +j£ ^ would be ycf^ the decree, the origin of understanding and
soul and life and abstract form. The meaning would then be, " Know that
' the Truth ' as a name of God is a reflection of the sun of True Being, and
the decree is the reflection of the water on the wall. ' ' But the comparison
seems to be between God, the decree, and all created things, on the one hand,
and the sun, the reflection in the water, and the light on the wall on the other.

1 Qur. 42: 53. ''Shall not all things return unto God?" 'All' in the
first hemistich of this line is alternately ' all created things,' and ' God,' who is
all. " All creation, though it possesses contingent existence, is far from God.
and must return to Him ; or, all things are contingencies of true Existence,
and only externally have an (independent) existence ; but from the All, all,
i.e., multiplicity and plurality, is far distant ; for all springs from Unity, and
to Unity must return, as is said in the second hemistich.' ' L.

2 " If cJsiu be read without the i?.afat, the meaning is that the bringing
into being of bad and good, which is here credited to God, is (by) His power and
might, i.e., His power and might are the origin ( ^o^a* ) of both good and bad
deeds, not that the bad and good which are referable to His servants, are of Him.
but that He gives the strength and power to perform them. This is in accordance
with the beliefs of the Mu'tazila. If we read «J^i with thei/.afat (' from Him
are the evil and the good wrought by strength and power '), then it means that
the bad and good we do, is of God ; for our power and strength is of him "; L,
who thus appears, somewhat ineffectually, to distinguish between the being ' of
God ' ( _jjj j 5 and the having an ultimate source ( » j,/^s*c ) in God. For the sect
of the Mu'tazila v. Sale, Prel. Disc. Sect. VIII; Hughes, Diet, of Islam, s.v. ; and
especially Browne's Literary History of Persia, vol. i, pp. 281 — 289. The tenets
held by them which more particularly bear on the present subject are that God
is not the author of evil, but of good only, and that man is a free agent.

3 Qur. 50: 28. " The sentence is not changed with me, nor am I unjust to my
servants. ' '

* On this L remarks : — ' ' The first statement requires explanation ; for
in appearance many changes take place, such as the abrogation of various re-
ligions, the change of qibla, etc. The explanation is that His decree, which is
fixed in His eternal Omniscience and of which these changes are the result , is
not susceptible of change ; or we may say that every change which happens is
again according to His decree, and the changes in His commands take place by the
decree of none other than Himself. Which explanation is very fitting, for (Qur.
2: 100) ' Whatever verses we cancel or cause thee to forget, we bring a better, or

143

He is all-powerful to do whatso He shall desire ; whatso He
wills, He does, for His is the dominion. He who, invested with His
authority, is in His secrets, and he whom He compels to be His
slave, — all are subjected or exalted according to His decree. Mankind
heed not the good or evil ; as to whatso has been, and whatso shall
be, that only can they do which He commands. All that the Master 10
has written and set forth, the boy in school cannot but read ; if from
His records He has written out a certain alphabet, he cannot turn his
head away from it. Whether thou existest or not is naught to the
workings of God in the path of His might and power ; all is God's
work, — happy is he who knows it.

Reason became the pen,1 the soul the paper ; matter received
form, and body was transformed into individual shapes.4 To Love 15
He said, 'Fear none but me'; to Reason, ' Know thyself .' Reason is

its like ' ; so that in truth there has been no change except in mercy something
better was given in exchange ; and so mankind can but wonder at the absence of
change in the decree of the Essential and at the changes in the phenomenal

1 The author's text has suffered very severely in this portion, and the
preceding chapters (from the one I have called 'Of His mercy '), have needed a
very large amount of rearrangement in order to exhibit even as much consecu-
tiveness of thought as is displayed in the above translation. There remains
over the present passage, which does not seem to me to fall into place in any
of these. The passage which follows this was similarly left over from an
earlier chapter (' On Laud and Praise ').

2 ' Reason ' is the Universal Reason ; ' soul ' is the reasonable soul, A&klJ ^AJ,
B. " Reason is the active agent, the soul the passive object; Reason causes the
effect, the soul is what it acts on. Matter it makes susceptible of receiving bodily
form ; and body ( t***^- ) which is compounded of matter and form it makes
susceptible of receiving various outlines," L. Cf. Gibb, op. cit., p. 45. "Within
the hollow of the Sphere of the Moon lies the elemental world. The basis of
this is no longer ether, but ' Matter ' (Heyula) [in the text ' maya '], and im-
manent in ' Matter ' is ' Form ' (Surat), without which its actualized existence is
impossible. Form is in two degrees ; ' Corporeal Form ' (Suret-i Jismiye) and
' Specific Form ' (Suret-i Nev'iye). Matter, in combination with the first of
these, produces ' Body in the Abstract ' (Jism-i Mutlaq) ; and this, in com-
bination with the second, produces the ' Individual Body.' "

144

ever Love's vassal; Love's point of honour lies in scorning life.1 To
Love He said, 'Do thou rule as king ' ; to human nature2 He said,
' Live thou in thy household; in sorrow make the elements thy food,
and afterwards take in thy hand the water of life.' So that when
the reasonable soul3 has made of it* her riches, and expends it in the
20 path of the Holy Spirit, that Holy Spirit rejoices in the soul, and the
soul becomes pure as the Primal Reason.6 This is the soul's progress
from life's beginning to its end.6

1 That is, perhaps, in acting in contradiction to Reason.

2 C^9.*-^., o"**- apparently vised as the equivalent of the preceding <-*ic
H writes

(, .e.,
4 i.e., the water of life.

6 Jlac,'i.e., J^" cJ-3*. The passage is the occasion of a long commen-
tary by L and, following him, B. " After the acquisition of eternal life and the
characters of perfection, and the employment (tr^^ }^, expending) of these
in the path of the Holy Spirit (either Gabriel, or, more litt rally, the Spirit of God,
*JUl£j;), the Holy Spirit dilates l^jL?), *-e-> becomes expanded and
rejoiced, because of the soul which has come to possess the characters of per-
fection. Or by the ' holy spirit ' ( o»^* &) ) may be meant that partial
( <^t>*> ) soul which is in relation to the human body ; then the interpretation
will be that when this sanctified spirit returns (^ )b , the same words, in a
different sense, as those previously translated 'rejoices') to the Soul, i.e., in
this explanation, the Universal Soul, then the reasonable soul (i.e., that sancti-

fied spirit) becomes pure and stainless and free from taint like Reason

or ijS jAc the Universal Reason). Another reading is

' the Holy Spirit becomes the soul's friend ; soul and reason alike have then
reached the end. ' '

s ' ' From its beginning as the partial soul to its end in the Universal Reason
(B paraphrases L as usual, but here substitutes ' Universal Soul ' ), the road and
path is thus, i.e., as has been related in the preceding verses. Or 'life's begin-

ning ' may be the material reason ( t*-^A <-^ff )» which is a property of the
reasonable soul ( «^~«| *-^>L> ^r*3 JtP>' j' ), and life's end the Real Truth,
which is above acquired understanding ( «•=*•« :>li**» Jl (Jac jl y $Lj,." L.

145

In view of thy religion to fly from poetry is better, — to shatter 86
thy verse as thou wouldst an idol ;' for religion and poetry, though at
present they are on an equality, are utterly foreign to each other.2
The things that are permitted to us, are forbidden to one who is
ignorant of both of these ;3 he appreciates the difference between
prohibition and permission who looks on ease in the light of a
wound. *

1 The words ' religion ' and ' poetry ' occurring in this and the next few
lines, differ only in the order of their letters (shar', shi'r) ; so also the words for
' verse ' and ' idol ' resemble each other (bait, but).

2 "In reality they are utterly foreign ; for religion is extolled and poetry,
according to " The poets — those follow them who go astray " (Qur. 26: 224), is
condemned ; although in this age they are on an equality, i.e., the foundations
of religion are destroyed by the corruption of the times, and religion, like poetry,
has lost its basis and support. If, however, when he says they are now on the
same level, he is referring to his own poetry, full of truth and the knowledge of
God, then the idea is one of praise, not blame," L. B adds the saying, " Poets
are the disciples of the Merciful."

& i.e., religion and poetry. " Whatso is permitted to us, i.e., to the people

who have only an exoteric knowledge of religion ( &j^j^^e> cU| ), is unlawful

for one who is far removed from this and that, i.e., worldly concerns. For " The
good deeds of the pious are the evil deeds of those who are brought near to God ;" and
true it is that those things which the people of externals regard as right for them-
selves are forbidden to the perfected," L. I give this note because of L's author-
ity ; I think, however, that ' us ' refers to the adepts, and that consequently
the meaning is the exact opposite of this ; v. note on next line.

4 i.e., "counts worldly gain and ease as an injury and a wound ; those who
are at peace in the path of religion and truth, what have they to do with these
things ? " L. The idea of this line is what the author appears to have been lead-
ing up to. — that only the man who regards earthly things as an encumbrance
can judge of what is allowable or improper ; introducing the idea by reminding
us that poetry is condemned by a strict religion, he follows up the idea further in
the succeeding line ; then he asserts that he himself, being above these restric-
tions, may write poetry, while others on a lower plane are debarred therefrom,
and ends with the general assertion of the present line.

The passage concludes with a line, ' ' Kindness towards thine enemy is wisdom ;
for heaven lays up for thee thy good or evil fame ;" which, occurring in this
place, will serve again to illustrate the extraordinary confusion into which the
text has fallen.
10

146

5 To REMEMBER THE WORDS OF THE ALL-KNOWING LORD RENDERS
EASY THE ACCOMPLISHMENT OF THE AIM. GOD MOST HIGH HAS
SAID, SAY, IF MEN AND JINNS CONSPIRED TO BRING THE LIKE
OF THIS QUR'AN, THEY COULD NOT BRING ITS LIKE, NOT
THOUGH THEY HELPED EACH OTHER.1 AND SAID THE PROPHET
(ON WHOM BE MERCY AND PEACE), THE QUR'AN is RICHES ;
THERE IS NO POVERTY IF IT BE GIVEN, AND THERE IS NO
10 RICHES BESIDE IT. AND HE SAID (PEACE BE UPON HIM), THE
QUR'AN is A MEDICINE FOR EVERY DISEASE EXCEPT DEATH.2

By reason of its beauty and its pleasantness the discourse of the
Qur'an has no concern with clang of voice or travail of the letter ; how
shall phenomenal existence weigh its true nature,3 or written characters
contain its discourse ? Thought is bewildered before its outward

15 shape,4 understanding stupefied before the secret of its suras ; full of
meaning and beautiful are its words and suras, ravishing and enchant-
ing is its outward form. From it earth's produce B and the sons of the
angel- world have ever drawn their strength and nurture ; in the loosing
of perplexities its hidden meaning is souls' repose and hearts' ease.
The Qur'an is balm for the wounded heart, and medicine for the pain
of the sore at heart.6 Do thou, if thou art not a parrot nor a donkey

20 nor an ass, surely hold the word of God to be the root of the faith,

I This is quoted from Qur. 17 : 90.

a It must remain doubtful how much, if any, of the above long title is
original. The remainder of the book is concerned with the Qur'an.

3 For oJue in this sense cf. p. 2, 1. 12, p. 45, 1. 9. For £>)**• cf. &^ with
the same meaning of ' phenomenal existence ' in p. 4, 1. 2, p. 58, 1. 5.

* i.e., the words in which it is clothed. " It is the task of thought ( p*j )
to comprehend the partial meanings connected with things [perceived by the
senses. The author asserts that notwithstanding the outward forms in which
the Qur' an is presented are sensible things, thought is unable to comprehend

even the partial truths thus manifested." L.

f
6 t£Lx> i.if^ , Adam and Adam's children, B.

6 Referring to Qur. 10; 58. " O ye folk ! there has come to you a warning
from your Lord, and a balm for what is in your breasts, and a guidance and a mercy
to believers ; " and Qur. 17 : 84. " And we will send down of the Ovr'an that which
is a healing and a mercy to the believers."

147

and the cornerstone of piety, a mine of rubies, a treasure of spiritual
meaning. It is the canon of the wisdom of the wise, the standard
of the practice of the learned ; to praise it is joy to the soul, to look on 87
it is solace to the mind. Its verses are healing to the soul of the pious,
its banner ' is pain and grief to the evil-doer ; it has thrown the Universal
Reason into affliction, has made the Universal Soul sit down in widow-
hood.2 Reason and Soul but hold men back from its true essence;8
the eloquent are impotent to rival its manner.4

ON THE GLORY OF THE QUR'AN. 5

Glorious it is, though concealing its glory ; and a guide, though
under the veil of coquetry.6 Its discourse is bright and strong ; its
argument clear and apt ; its words are a casket for the pearl of life,

1 "Its threatening and terrors and comminations," B.

2 "• The Primal Reason, which comprehends everything in its completeness,
is thrown into perplexity at the difficulty of finding out the secrets of the Qur'an,
and since Reason is the active and effective agent, and Soul the thing acted
on, the latter has hence the feminine character, and it is very fitting that she
should be supposed to be sitting in grief, by reason of the affliction that has
befallen Reason , who is thus as if dead. ' ' L.

3 "Since Reason and Soul cannot themselves arrive at its true essence,
they hold others back too ;" so L, who is however doubtful as to the explana-
tion, adding ' ' And God knows best if this is right. ' '

* The Qur'an has always, by orthodox Muslims, been held to be inimitable
in style; and many passages of the Qur'an itself, such as the one incorporated in
the title of the present section, are adduced in support of this view. Cf. also
Qur. 11 : 16, where Muhammad challenges his opponents to bring ten suras, and
2:21 and 10 : 39, where he challenges them to bring one sura like it. Cf. also on
this subject Hughes, Diet, of Islam, s.v. .Quran, sects. IX and XI ; Sale, Prelim.
Disc., se«t. Ill, Palmer's Introd., p. Ixxvi ; and especially Noldeke, Gesch. d.
Qorans, pp. 43, 44.

6 ' ' Notwithstanding that by the various letters and characters which adorn
the outward aspect of God's word its majesty is withdrawn behind a veil, it is
still in spite of this concealment, glorious, and mighty, and venerable ; and
notwithstanding that it has drawn over its beautiful countenance a hundred
screens, of verses and chapters, and hidden its world-illuming splendour beneath
the veil of coquetry, still with all this cloaking it is a guide on our path un-
approached by any other." B.

148

its precepts a tower over the water-wheel of the faith ;] to the
Knowers it is love's garden, to the soul the highest heaven.

10 O thou to whom, by reason of thy heedlessness and sin, in read-
ing the Qur'an there comes upon thy tongue no sweetness from its
words , into thy heart no yearning from their comprehension, — by its ex-
ceeding majesty and authority the Qur'an, with argument and proof,
is in its inner meaning the light of the high road of Islam, in its out-
ward significance the guardian of the tenets of the multitude ; life's
sweetness to the wise, to the heedless but a recitation on the

15 tongue, — phrases upon their tongue whose sweetness they cannot
taste, while careless of their spirit and design.

There is an eye which sees the spirit of the Qur'an, and an eye
which sees the letter ;2 — for this the bodily eye, for that the eye of
the soul ; the body, through the ear, carries away the melody of its
words ; the soul, by its perceptive power, feeds on the delights of its
spirit. For strangers the curtains of majesty are drawn together in
darkness before its loveliness ;3 the curtain and the chamberlain know

20 not aught of the king ; — he knows who is possessed of sight,* but
how can the curtain know aught of him ?

The revolutions of the azure vault have brought no weakening
of its power, no dimming of its lustre ; its syntax and form, pronuncia-
tion and nunation, prevail from earth to Pleiades.

gg Now hast thou in thy daily provision tasted the nut's first husk ;
the first skin is rough and harsh, the second is like the moon's

1 " The words of the Qur'an vivify and preserve the soul of the believer,
and similarly its precepts, both positive and negative, are an ornament to the
wheel of the faith ; for unless a wheel have a tower, its results and workings
and act and effect are not evidenced in the world in the way designed .• and so it is
with the precepts of the Qur'an, without which the faith possesses not the neces-
sary appliances for success." B.

2 Not our usual antithesis of ' spirit ' and ' letter ' ; the letter is the actual
letter of the written page.

& cXiw*, ' musk,' is also ' blackness ' and ' ink ' ; hence, as B says, " In
the blackness of the ink of its lines the Qur'an has drawn before its countenance
the curtains of majesty and power ; but the secret of that majesty exists like a
lovely mistress beneath the veil. ' '

* " The eye of whose mind passes on without check till it reaches the
exalted level of the Throne," B.

149

slough,1 the third is silk, pale and fine, and fourth is the succulent cool
kernel ; the fifth degree is thy abode, where the prophets' law becomes
thy threshold. Seeing then thou mayest delight thy soul with the fifth, 5
why halt at the first ? Thou hast seen of the Qur'an but its veil, —
hast seen its letters, which do but hide it ; it does not reveal its coun-
tenance to the unworthy, — him only the letters confront. If it had
seen thee to be worthy, it would have rent this subtle veil and shown
its face to thee, and there thy soul might have found rest ; for it heals 10
the wounded heart, and medicines the disappointed soul ;'2 the body
tastes the flavour of the dregs that it may live ; the soul knows the
taste of the oil.8

What can sense see, but that the outward form is good ? What
there is within, wisdom knows. Thou recitest the form of its suras,
and its true nature thou knowest not ; but know, that to him who
truly reads the Qur'an, the feast it gives comes not short of the guest-
house of Paradise. It has made the letter its veil, because it is to be 15
concealed from alien eyes ; material existence knows naught of its
inmost soul, — know, its body is one thing, its soul a thing apart ; from
its outward form thou seest but so much as do the common men from
the appearance of a king.4

Why deemest thou that the words are the Qur'an ? What crude
discourse is thine concerning it ? Though the letter is its bed-
fellow, it knows it not, no more than the figures on the bath ;6 nor do 20

1 ^l*» B**j iiJ>^- >~~ f*<* being ' a serpent's slough ' ; and also ' the last

day of the moon' , the thin crescent being like the slough a serpent leaves behind.

2 Of. Qur. 10 : 58. " O ye folk ! there has come to you. . . .a balm for what
is in your breasts ; " and 17 : 84, " And we will send down of the Qur'an that
which is a healing and a mercy to the believers. ' '

3 Possibly the first hemistich refers to the use of charms, etc., as e.g., by
writing a verse of the Qur'an on paper, and then washing off the ink with
water, which is used as a medicinal draught. This 'however is merely the em-
ployment of the dregs ; the superjacent pure oil is food for the soul alone.

4 '£>)}*> ci*! = jA,(]i ci*| (opp. to e>^J <-**! ), ordinary people, who
live by sense. ' The appearance of a king ' is " his bodily form, which holds
a cloak over his true nature," B.

& i.e. , no more than the carved or painted figures on the warm bath (*J^*^*)
know anything of the bather inside.

150

the sleepers and the out-purses ' see, like those who watch,a the spirit
of the Qur'an.

OF THE RECITAL OF THE SECRET OF THE QUR'AN.

Tongue cannot tell the secret of the Qur'an, for His intimates8
89 keep it concealed ; the Qur'an indeed knows its own secret, — hear it
from itself, for itself knows it. Except by the soul's eye none knows
the measurer of words from the true reader of the Qur'an ; — I will not
take upon myself to say that thou truly knowest the Qur'an though
thou be 'Uthman.4

The world is like the summer's heat, its people like drunkards
5 therein, all wandering in the desert of indifference ; death the shepherd,
men his flock ; and in this waste of desire 6 and wretchedness the hot
sand shows as running water.6 The Qur'an is as the cool water of
Euphrates, whilst thou art like a thirsty sinner on the plain of the
Judgment. The letter and Qur'an7 hold thou as cup and water;
drink the water, gaze not on the vessel.8 Because it is summer, thy
10 home seems to thee a mine of enmity ; because the water is cold, the
vessel of turquoise, thou usest not to fast.9 To the pure heart suffering
will tell in a cry of anguish the secret of the pure Qur'an ; how can
Reason discover its interpretation ? But a delight in it finds out its
inmost secret.

1 i.e., " the people of the world, lost in lust and desire," B.

2 i.e. , " the saintly and pure prophets and those who know God," B.

3 Or (B) (ijL'O^ue = Muhammad, God's confidant or intimate friend (plural
of respect).

* The third caliph, who caused the second and final recension of the Qur'an
to be made.

6 ' ' The inclination of the soul towards the pursuits of the world, ' ' B.

6 i.e., their sufferings are increased by the deceit of the mirage.

7 i.e., the spirit of the Qur'an.

8 " Explore the secret of the Qur'an ; be not in bondage to the letter, but
turn thy soul's eye to the discovery of the secret," B.

8 Referring to the lettering and illumination of the Qur'an, B. (On the
various colours of ink used in the punctuation of MSS. of the Qur'an, the use of
gold for illumination, etc., v. Noldeke, Gesch. d. Qorans, pp. 307, 310-13, 319-22,
etc.)

151

Though the written characters are not of the word, the scent of
Yusuf is in his garment ; the fair Yusuf was cast away in Egypt, but the
scent reached Ya'qub in Canaan. The letter of the Qur'an is to its 15
sense as thy clothes to thy life ; the letter may be uttered by the tongue,
its soul can be read but by the soul. The letter is as the shell, the true
Qur'an the pearl ; the heart of the free-born desires not the shell.
Though its words are fair and finely traced, though the mountain
becomes as carded wool before them,1 make music of them in thy
heart like Moses, not outwardly like the treble of the pipes. When the 20
soul recites the Qur'an it enjoys a luscious morsel ; whoso hears it,
mejids his ragged robe.z The words, the voice, the letters of the
versus, are as three stalks s in bowls of vegetables. Though the
husk is not fair nor sweet, still it guards the kernel ; but through thy 90
impurity the mystery becomes a song, the word of God a tune through
thy folly.

Whilst thou art in this tomb appointed for us, this residence con-
trived for us, in this world full of objects of pursuit, this abode of
deceit, look with thy earthly sight upon the willow, and with thy soul
upon the fcuba-tree ;* read with thy tongue the letter, and the sense
with thy soul.

Sacrifice, to honour the Qur'an, thy reason before its discourse ;5 5
reason is no guide to its mysteries ; reason is impotent here. Thou art
now shameless, deceitful ; thou art not worthy to have the curtain
of the mystery drawn aside ; thou knowest naught of its secret, hast

1 Referring to Qur. 59 : 21. " Had we sent down this Qur'an upon a moun-
tain, thou wouldst have seen it humbling itself, splitting asunder from the fear of
God!" B.

2 oi^ ^.A. &JU , lit. , ' smears the mouthful with oil. ' ' ' When the
Qur'an is read from the heart, the soul is strengthened: and whoso listens to it
with his soul, puts a patch on his beggar's robe, ' ' B.

8 hJotA. i.e., comparatively innutritions morsels.

* A tree of Paradise. ' ' Though with thy bodily sight thou lookest on
the willow, with thy seeing eye make for the tuba-tree ; the willow is plain to
be seen, like the letter of the Qur'an ; the tuba is inwards, like its soul and sense. ' '
B.

6 (jibJ lit. , pronunciation ; i.e., "its import, which comes to light in.
reading and chanting it," B.

152

not yet arrived at 'Arafat.1 So long as thou desirest pleasure and
cherishest desire, play as a child, — thou art not man enough for
this.

10 But when wisdom has conquered the world of desire, pure good-
ness succeeds to evil ; the devil of passion flies to Hell, and Sulaiman
regains his ring ;2 the Qur'an's secret routs the demon; — what wonder
if he flies in terror from the Qur'an ?

Wait, for when the day of true religion dawns, the night of
thought and fancy 3 and sense flies away. When the veiled ones of

15 the unseen world see that thou art stainless, they will lead thee into
the invisible abode and reveal to thee their faces ; and disclosing to thee
the secret of the Qur'an, they will withdraw the veil of letters. The
earthy will have a reward of earth, the pure shall see purity. An under-
standing of the Qur'an dwells not in the brain where pride starts up ;
the ass is dumb as a mere stone, and lends not his ear to the secret of

20 God's word, — turns away from hearing the Qur'an and pays no heed
to the sura's secret ; but if the mind be disciplined of God it shall dis-
cover in the sura the secret of the Qur'an.

IN THE RECITAL OF THE MIRACLE WROUGHT BY THE QUR'AN.

91 0 thou, who hast got into thy palm but the ocean's foam, and of
thy possessions hast made the semblance of an array ; thou hast not
laid hold of the pearl's true substance, for that thou art occupied only
concerning the shell; withhold thy hand from these lack-lustre shells,
and bring up the bright pearl from the ocean depths. The pearl with-
out its shell is cherished in the heart, the shell without its pearl is clay

Ht. "place of standing," =Mt. 'Arafat, which is "the place
where the pilgrims stay on the ninth day of the pilgrimage and recite the midday
and afternoon prayers and hoar the khutbah or sermon' ' (Hughes, Diet. of Islam).

2 Referring to the story of the demon Sakhr, who stole Solomon's seal-ring;
he flew away and threw the ring into the sea, where it was swallowed by a fish,
which was afterwards caught and brought to Solomon, the ring being found
inside it.

s JUak, j *Aj , the operation of the mind, which is fallible, opposed
to true knowledge.

153

to be thrown aside j1 the pearl's value comes not from the shell, — the 5
arrow's value comes from its hitting the mark.2

He who knows of his own sight the pebbles of the sea-bottom *
will not mistake sheep's dung for pearls of the sea ;* while he who stands
aside on this stream's shore 6 can lay no claim to its shining pearls.

The lines of the Qur'an are like unto faith's shore,'' for it gives
ease to heart and soul ; its bounty and its might are as the encircling
sea 7 around the soul's world ; its depths are full of pearls and jewels, 10
its shores abound in aloes-wood and ambergris ; knowledge of first
and last is scattered from it for benefit of soul and body both.

Be pure, that the hidden meanings may appear to thee from out
the cage of the letters, for till a man come forth from his impurity how
can the Qur'an come forth from its letters ? As long as thou art veiled
inside thy Self,8 what difference, to thee or to thy understanding,

So B :—

2 The ' mark ' is complete attainment of the secrets of the Qur'an, and
the ' arrow ' the desire of the rightly inclined mind towards the essence of those
secrets. B.

3 i.e., as I take it, the diver who has seen the pebbles at the bottom of the
sea. In B the words jtf and j*~> are marked by over lining, as if the meaning
were, " He who can distinguish at sight j%- from ^*J "; the words having
some resemblance in form.

* Both being small round bodies ; the implication being the converse
statement, that the mysteries of the Qur'an are not to be discriminated by the
inexperienced.

6 The stream being the Qur'an.

6 If thou wishest to travel on the sea without help from coast or shore,
thou canst not ; so till thou reverencest the written lines of the Qur' an thou wilt
not obtain the jewel of true religion, B. This however does not explain the
connection of the second hemistich ; and I think \i)\+j\ is to be taken in a less
restricted sense, as ' trust', ' confidence ' ; the written words of the Qur'an are
as the shores by which one approaches a feeling of trustfulness and security,
or the Qur'an itself gives ease to heart and soul.

1 v. note on p. 79, 1. 6.

8 Or, reading with ALB t_f^ for (_/»&» , "inside thine outward form"
— ij>jjl>! (^^ , ' the form of self, ' B. One who is enveloped in a veil has no
power of distinguishing objects.

154

15 is there between evil and good ? In the letter of the Qur'an is no
healing for thy soul, — the goat grows not fat on the goatherd's call ;
nor soon nor late the water of his dream satisfies the thirsty one in
his helplessness. Thou, who art in thraldom to pen and ink,1 canst
not distinguish between face and veil ; in the world of the Word at
least,'2 the word's outward characters 8 are not esteemed to be its life.
When thou settest foot in that country * He will teach thee the

20 alphabet of sincerity, and when thou shalt recite the alphabet of the
faith thou shalt know sun and Pleiades for thy father and ancestors;6
such is the way of the loyal followers, and such too is the alphabet of
the lovers.

Dark is the veil on the face of day ; the verse of its conceits is

92 very subtle.6 If thou wouldst have a treasure for thy soul and heart,
recite with heart and soul a verse from it ; that in it thou mayest
find the jewel of the truth, the essential basis of thy faith ;7 that thou
mayest find the casket of the incomparable pearl, and know the
pure gold from the silver ;8 that glorious as the sun and moon there
may appear to thee from behind the dark screen its own beauti-
5 ful face, like a bride who comes forth lovely and joyous from
out her gauzy veil.

1 Plural, ' inks,' in the text ; perhaps with reference to the various colours
of inks used for the orthographical marks, etc., v. note ant. p. 89 , 1. 10.

2 ^av-j c>Lfra- cf. ant, p. 24, 1. 14, p. 25, 1. 12.

3 lit. ' colour and smell.'

* i.e. the world of the Word, just alluded to.

S i.e.. thou art of such lofty descent. Also a play on words ( &*- j «-»f

6 The * veil on the face of day ' is night, which brings forth day, — day being
the inner meanings of the Qur'an, and night the ink-written letters. The ' verse '
is the words of the Qur'an and their arrangement and style ; by means of which

ifc conceals so many quips and conceits ( *&- j **** ), and in virtue of which it
is so subtle, demanding such keenness of understanding, B.

7 " Essential basis, " I****" , cf. p. 62, ]. 3.

8 All the texts here insert a line ' ' What are the caskets ? the divine
secrets. What is in them ? the spiritual mystery ;" which I think is a gloss,
since it interrupts the sequence of lines beginning with " , speaks of ' caskets '
in the plural, and practically identifies the casket and the pearl it contains..

155

OF THE GUIDANCE OF THE QUR'AN.

It is the guide, and the lovers the travellers ; it is a cope, and the
heedless sit in the pit. Thy soul has its home at the pit's bottom ; the
Qur'an's light is a rope let down to it ; rise and seize the rope, so thou
mayest haply find salvation ; else thou art lost in the pit's depth, — 10
flood and storm ' will destroy thee. Like Yusuf thou art brought
by Satan into the pit ; be thy wisdom the glad tidings,'2 thy rope the
Qur'an ; if thou desirest to be as Yusuf, and to enjoy high place, take
hold of it and come forth from the well.

The wise use the rope to obtain the water of life, but thou makest
ready thy rope to dance on it for daily bread.8 No one learns two letters 15
of the Qur'an in a thousand centuries with such an eye as thine ; the
understanding's arm turns about as does a wheel ; body and soul are
captives of thy passions.4 If thou desirest throne and crown and
honour, why sittest thou for ever at the well's bottom? Thy Yusuf6
is helpless in the well, thy heart reciting the sura ' safah ' ; 6 make of
sorrow a rope, of thy sighs a bucket, and draw up thy Yusuf from the
well.

ON THE GREATNESS OF THE QUR'AN, — VERILY IT CONSISTS 20
NOT IN ITS DIVISION INTO ' TENS ' AND 'FlVES.'7

To attract a handful of boys thou hast made its honour to consist
in the ' tens,' and ' fives' ;s thou hast abrogated the authority of every

1 " Thy lusts and passions," B.

2 C£r**$ ' " a word used in the traditions for the publication of Islam "
(Hughes, Diet. s.v.).

3 i.e. . reading and intoning it in public.

4 J> = 8,1x1 JJM& , B.

6 " Thy heart, dead within the curtain of heedlessness," B.

6 Lit. 'foolishness.' The reference is to Qur. 2: 12. " And when it
is said to them ' Believe as other men believe, ' they say ' Shall we believe as fools
believe ?' Are they not themselves the fools ? and yet they do not know.1'

1 The title varies in the various MSS ; none is particularly applicable ;
the one here given was perhaps a gloss suggested by the first line.

8 i.e. , sets of ten, or of five verses. Such divisions were made, according
to B, for two purposes ; embellishment, and for convenience of instruction, to
mark the end of a lesson. On the manner of marking these, cf. N61deke,Gesch.

156

verse which abrogates another,1 art still unlearned in its doctrines ;

93 the intricate passages seem to thee plain, while in its plain teachings
thou hast no faith ;2 thou hast abandoned the light of the Qur'an,
and for the sake of the multitude hast made its outward form the tool
of thy hypocrisy for a measure of barley and two plates of chaff. Now
thou intonest its cadences, now recitest its stories ; sometimes thou
5 makest of it a weapon for strife ; sometimes in thy irreverence throwest
it into disorder,3 sometimes esteemest it a prodigy ; now thou inter-
pretest it according to thine own conjecture, and again determinest
to the contrary of that ; now in thy fancy thou takest the conclusion
of its passages for the beginning, now absurdly turnest its meaning
inside out ; again thou expoundest it by thine own opinion, and ex-
plainest it according to thine own knowledge ; amongst the thirty
caskets of the Qur'an * thou wanderest not except with railing.

10 Sometimes thou sayest to a foolish friend, perhaps a lazy cloth-
weaver, "HI write thee a charm, keep it clean, 0 youth, and soil it
not ; but there must be a sacrifice in the morning, — the blood of a
black bird is required." All this deceit for a diram or two, a supper
or a breakfast for thy belly !

Thou hast wasted thy life in folly ; what can I say ? begone, and

15 shame to thee ! Thou creepest into some mosque or other in thy
appetite,6 thy throat full of wind, like a pipe or a bell ; shame on thy

d. Qorans. p. 324 ; who remarks (not. ad. loc. ) that it is to be regretted that the
later Muslims have again abandoned this method of verse-enumeration, which so
greatly facilitates the quotation and identification of passages.

1 On the doctrine of abrogation see, for example, Hughes, Diet. s.v. Qur'an,
eect. viii. " Some passages of the Qur'an are contradictory, and are often
made the subject of attack ; but it is part of the theological belief of the Muslim
doctors that certain passages of the Qur'an are mansukh, or abrogated by verses
revealed afterwards entitled riasikh. This was the doctrine taught by Muhammad
in the Siiratu* l-Baqarah (ii), 105. " Whatsoever verses we (i.e., God) cancel or
cause thee to forget, we bring a better or its like.''' A list of abrogated and abro-
gating verses follows, acknowledged by all commentators to be such.

2 Jut/c, in the sense of the infinitive, L ; i.e., =

3 "In disputipg over it as it lies in thy hands thou often seizest it violently,
and idiotically opening and shutting it thou continually dishonourest it," B.

* Sipara, one of the thirty parts into which the Qur'an is divided.
6 To gain a few coins by reading the Qur'an, B.

157

religion and thy faith for this appetite ! May either wisdom be thy
portion, or death ! Shame on theefor such a nature, such accomplish-
ments and science, — they bring thee no esteem !

ON THE ALLEGATIONS BROUGHT FORWARD BY THE
WORD OF GOD.

Wait till the Qur'an shall make complaint of thee before God on
the judgment day, and shall say, How much falsehood has this deceitful 20
one, whom Thou trustedst,1 drawn forth from Thy truth ! — shall say,

0 God, thou knowest both the manifest and the hidden ; night and
day he recited me loudly, and rendered not justice to a single word of
me. Neither in grammar, nor meaning, nor pure pronunciation did 94

1 ever receive in the mihrab 2 my due from him with honesty. He has
a good voice when he intones, and his robe of mourning is a pretty blue;
but however he boasted his claims in respect of me, he knew not the
depth of my meaning, for beyond talk and clamour this crowd are
unable to utter a word. He never pushed forwards his horse towards 5
my private grounds,3 — could not distinguish my face from my veil ;
when he entered my street he showed in his discussions * no worth but
only worthlessness. He surrendered not his mind and soul to my
words, but forced me in the direction of his own decision and desire ;
now he wounded me with the sword of his lusts, and again he fettered
me in the snare of his passions ; now he brought me to his drinking-
parties, and again sang me as a song ; sometimes he would recite me 10
by way of profanity, making a noise like an ass in his shamelessness ;
now he would break through the frigidity of my words with his amor-
ousness, as a gimlet through wood ;5 now like a professional story-teller
with his cadences he would scatter my words abroad to the stroke

x

1 B points g&A*, but nevertheless explains as (^tlx) l*| <cy» /ijii-^J >&l.laj

2 The niche in the wall of the mosque, where the imam stands to lead the
service.

3 ' ' The knowledge of the mysteries and hidden secrets of the Qur'an," B.

4 »XJ • O-.&3 cannot be referred to the Qur'an itself ; it is equivalent to
' conjectural explanations and contested interpretations made according to
private judgment,' B.

5 I suppose by reading sensuaFmeanings into the words.

158

of his plectrum.1 0 deviser of schemes !z I ask for a just decision
on the day of judgment against such an affliction !

For the sake of blandishment in this transitory abode, — sometimes
15 in the crowded street and sometimes at time of prayer, sometimes by
thy words and sometimes by thy voice, — thou shinest but to attract
admiration. The words that have been polluted by thee, though
they be wise, yet are they folly ; for though the breeze is pleasant and
delightful, yet if it pass over ordure it is not so. Has not God by His
command plainly denied His Qur'an to the impure ?

ON THE SWEETNESS OF THE QUR'AN.

20 How shalt thou taste the flavour and delight of the Qur'an, since
thou chantest it without comprehension ?8 Come forth through the
door of the body into the landscape of the soul ; come and view the
garden of the Qur'an, that all things may appear before thy soul, —

95 what has been, what is, and what shall be, the world's dry and moist,*
within and without, whatsoever has been created by ' Be, and it was,'
the decrees ordained by Him, — all will be made plain to thee through it.
God's attributes shall obey thee, and shall truly recount their narra-
tions before thee.

When the hearer hears God's word, the utterance of it causes him

5 to tremble.6 Till thou see with the eye of purity, how canst thou recite

the sura ITMas^ — a sura like a cypress of Ghatfar,7 its rhythm like the

violets of Tabaristan.8 The Qur'an's loftiness and sublimity, if thou

. tf" jJib ^Cj^ A»kJ B.Q.

2 Addressed to the person the Qur'an has been arraigning.

3 uxJJtwji c5**+J c*Sr*J tt*1^ , B-

•* B refers to Qur. 61: 59. ' ' And there falls not a leaf save that He knows it ;
nor a grain in the darkness of the earth, nor aught that is moist, nor aught that is
dry, save that is in this perspicuous 6oofc."

6 Lit., ' the utterance of it seizes the hair on his body ' ; eJ^r j*'4^' j*. L&X*

jtyd iy*£ J^l* 3 u>«^ »ir' , B-

6 Lit. ' clearing oneself,' i.e. of belief in any but one God (Palmer). It
is Sura 112, one of the shortest in the Qur'an, and one which is held in high es-
teem :— " Say, ' He is God alone ! God the Eternal ! He begets not and is not
begotten ! Nor is there like unto Him anyone ! '

1 A town in Mawara? n-nahr (Turkestan) ; also a quarter of Samarqand.

3 The region on the south shore of the Caspian Sea.

159

ask thy preceptor, are as the throne and seat of God ;l its letters are
the wings of the Spirit, the curtain of the Light ; its diacritical points
black moles on the cheeks of the virgins of Paradise. Regard thou 10
in this wise its outward form, that so thou mayest understand the
secret of its suras ; that it may place an alif in thy mind, and put bd
and td underneath thy feet ;a and, for the sake of life and wisdom, may
dispose of thy fair Yusuf 8 for eighteen worthless pieces,* — for in the
street of the love of Unity and true wisdom beauty 6 is valued no higher
than this.

The crucible of desire shall try him,6 and afterwards he shall be
made like gold of the mine ; yet again is the crucible prepared, that 15
in it all fraud and deceit may be melted out ; then when the pure metal
becomes soft, it is polished and made an ornament for its possessor's
crown. The diadem and crown of every lord of rectitude and faith
are such as this.7

ON THE HEARING OF THE QUR' AN.

When the pious reader 8 has set the book with reverence upon his
lap, and has recited ' Let no one touch it '9 over both his hands, for a 20

1 A line occurs here which is apparently corrupt ; it contains grammatical
allusions and puns. Similarly the words ' loftiness ' and ' sublimity ' in the
preceding line are capable of a double interpretation ; I^A^J being the use of the
vowel fatha in grammatical inflections, and *j»^ the use of damma.

2 Alif being the symbol of the Unity, 65 and ta, the next two letters of the
alphabet, together giving but, ' an idol.'

2 " What thou lovest of the fragrance and charm of this transitory world,"
L. But cf. p. 92, 1. 18, where the meaning is ' thy worldly self,' which here also
seems more suitable.

4 Qur. 12: 20. " And they sold him for a mean price, — drachmce counted
out, — and they parted with him cheaply." "According to the commentators
for 20 or 22 dirhems, and those not of full weight neither " (Sale ad loc.).

5 According to the Qur' an and Muslim tradition Joseph was very beautiful.

6 i.e. thy Yusuf.

1 The annotations of L and B are not helpful. A double trial in the
furnace is apparently pictured ; the first, to ascertain if there is any gold in man's
nature, does not complete the purification ; the second removes all the dross
(fraud and deceit), and leaves only the pure gold.

8 The professional reader of the Qur' an.

8 Referring to Qur. 56 : 78. " Let none touch it but the purified. ' ' Since
the Qur 'an and the ' preserved tablet ' have both been mentioned in the verse

160

single copper he gives forth a lusty cry, like a turtledove for a grain
of corn.1 Hear God's word from God Himself, for the labour of
the reader is only a veil. The Knower hears the word from the

96 Truth ;2 the force of his desire denies him sleep. The feelings may be
captive to the professional reciter, but Love has its songster in the
heart itself. Set a mole in thy inmost heart, and not upon thy cheek ; 8
for it is thy thoughts are the true index of thy state. The Qur'an
tells its secret to the discerning thought ; turn and twist and pause *
are only matters of the voice, and whatso are matters of voice and
written character and sound, reside outside the gate.
5 If there were any meaning in its song, a nightingale would not
be sold for two coppers ; seek for the essence of the matter in the
meaning, not in the written words, — thou wilt find no scent in a picture
of ambergris. The time of waiting 6 in this transitory world deem but
colour to the eye, and sound to the ear ; but the session of the Soul
is a place where hearing is not, and song is silence there. How shall

10 Love deem worthy notice a sweet that can be tasted ? Make not
thy soul glad with song, for song brings no memories but of heaviness.
The friend who becomes thy friend at the bridge, take him not
away from the water with thee;6 either drown him in thy hatred, or
put him under ground, and then rest happy ; but in Love, to bear the
burden of its commands, whether good or whether evil, is wisdom.7
Give to the flames the gifts of the material world, — in thy smiling

immediately preceding, interpretations differ according as to which of these
' it ' is supposed to refer to. If to the ' preserved tablet,' then none are to
know what is in it except the pure beings, the angels ; if to the Qur'an, none are
to touch it except those technically in a state of purification.

1 k_&t,i may be pronounced danak, or dang, — a small grain of corn, or a
small copper coin one-sixth of a diram.

2 i.e., God.

8 i.e., be beautiful of soul rather than in body.

4 Subtleties and intricacies in the ways of reading the Qur'an ( e»

tf

6 <£,&£ the time a divorced or widowed woman must wait before re-

marriage to see if she is pregnant by her former husband.
6 ^(ixiiu ^^ik j^ixit^ )jb t_>» J| ? B.
^ The difference between the earthly and the heavenly friendship.

161

heart place instead of smiles a cry of lamentation ; and when one of 15
smiling heart gives forth a plaint, seize him by the foot and drag him
off to Hell.1

Knowest thou not, thou monster, that all those devils of thy
lower nature, by using a hundred tricks and frauds and deceits, will
break forth within thee, till thy reason and sense desert thee ? 0
thou, who in this desert of injustice readest ' prosperity ' for ' a
whirlpool,' shame on thee!2 The path of religion consists not in
works and words, not in syntax and accidence and metaphor; these 20
kinds of things are far from God's word, — the contents of the Qur'an
are like scattered pearls. O Musalmans, it may be the Qur'an will
one day depart again skywards ; for though now its name is with us, its
laws and commands are obeyed among us no longer.

The wise man listens to the Qur'an with his soul, and abandons 97
the letter and the outward elegance ; his soul takes its delight in it,
and sets to work afresh on all its duties.8 Know that to the eager
disciple music and beating time are like poverty to a lover ; * the state
of ecstasy that comes of skill and fraud 6 is like the drowning cry of
Pharaoh ; his cry was useless to him as he drowned, — the fire of his
reconciliation 6 gave forth no smoke.

On the path, the condition of pursuing which is the devotion of
one's life, foolish shouting is asinine and shameless ; 7 whoso gives
forth three shouts in the assembly, know that he does it in his anxiety
for two coppers ; but the sigh of the disciple who has gained Love is like
a serpenfe sleeping upon a treasure ; 8 if the serpent raises himself upon

1 i.e., as being an impostor, since those who rejoice in the world and its
delights cannot belong to the spiritually minded.

* i.e. , ' ' canst thou not see the true desolation of the land ?"

3 B interprets of the occupations of its former state, interrupted by its
descent into this world, and now renewed.

* i.e., a, hindrance to the accomplishment of his object.

6 i.e., the state which some are able to attain almost at will by the help of
music and beating time.

*> i.e., attempted reconciliation. Cf. the story in Qur. 10 : 90 sqq. Pharaoh
cried, ' ' / believe that there is no God but He in whom the children of Israel believed,
and 1 am of those who are resigned. ' '

1 ,£.y from J in the sense of ' polluted, impudent, obscene.'

9 i.e., is the guardian of his spiritual experiences ; the treasure being " the
treasure of spiritual secrets, kept in the heart," B.
11

162

10 the treasure, the pearl in his mouth darts forth fire.1 What is the
darwish's laughter ? — folly ; and what the crackling of a lamp? — water.*
When water is mixed with the oil, the light, depending on the purity
of the oil, is affected ; when the oil begins to burn, the foreign moisture
announces itself. Thy sighing is mere self-adornment, thy proper
path is to observe God's law ; — thy path is a polished mirror, but thy
sighs veil it over.8

15 THE COMPARISON OF THE CREATION or ADAM AND OF JESUS
SON OF MARY (ON BOTH OF WHOM BE PEACE !).*

Adam's father in this world was the same breath which begot
the son of Mary ; 6 that which became his body was of the nature of
humanity, and that which became his soul was of the fragrance of
that breath. Whoso has in him that breath, is an Adam ; and whoso
has it not, is an effigy belonging to this world only. When Adam
received that breath from the power of God his soul became conscious,

20 and hastening towards the Universal Soul he asked, ' ' What canst
thou tell me of this breath ?" Soul replied, " My cup and robe are
empty ; my robe and cup hold naught of it, — this precious gift has
been given freely."

Wheresoever thou wilt incline, let it be in accordance with this

98 breath ; incline not towards thyself in opposition to it ; and soar above
the snares of earth, gaining the abode of Godhead, viewing the confines
of the spirit-land, like Jesus, with the eye of thy divinity.

Claim no distinction for thyself in thy village, for thou art only
distinguished in that to be naught is better than such distinction.

1 Comparison intended with a sigh.

2 As the crackling noise made by a lamp denotes watered oil, so by the
noise of laughter a falsely professing spiritual man is exposed.

3 Contrasting the sighs of the falsely professing with those of the true
Lover ; the former only serve to obscure the path, as breathing on glass ob-
scures its brightness.

* Cf. Qur. 3 : 52. ' Verily the likeness of Jesus with God is as the likeness
of Adam. He created him from earth, then He said to him BE, and he was. ' '

5 The commentators refer to Qur. 4 : 168. " The Messiah, Jesus the son of
Mary, is but the apostle of God and His Word, which He cast into Mary, and a
spirit from Him ; believe then in God and His apostles, and say not ' Three.' Have
done ! it were better for you. God is only one God, celebrated be His praise that He
bpgtt a Son /*'

163

Like a dot on the die used as a tool of the game, thou thinkest thyself
to be something, but that something is naught ; thou art indeed a
unit, but like the dots on the dice hast a name merely for purposes
of counting.

Fortunate is he who has effaced himself from the world ;' none
seeks him, nor seeks he anyone. Whoso is caught in the bonds of this
world, is a gainer if he escape from its forces ; for this world is the
source of pain and sorrow, and the wise man calls it ' the house of lodg-
ing.' Since in the light of reason and clear sight two nights at the
proper time are as good as three victories, z so thou, 0 full of excel-
lencies, art a fool,3 if at this river thou stayest on the bridge or in
the cave.4

Let the guide of thy bodily and of thy spiritual life be for this
world wisdom, for the other thy faith ; fortunate is he whose guide is
wisdom, for both worlds are his submissive servants. When the
fruition of desire is attained, the go-between's talk becomes a heavi-
ness ; though she sets the business going, yet when the closet is
reached she is only a bore to thee.6

To COMMEMORATE THE PROPHETS IS BETTER THAN SPEAKING OF 15

FOOLS. 6

The prophets were the upright ones of the faith, who showed to
the people the path of rectitude ; the self-opinionated were bewildered

1 Lit., " washed off, or erased, the picture of himself (i.e., from the tablet
of existence, L)."

a L quotes, " A timely flight, the head on the shoulders, is better than
to be a hero with head laid low. ' '

3 Bulgliar is Bulgaria, and Bulgharl a Bulgarian. The name is explained
to mean ' a place abounding in caves,' (bu'l-yhar) ; hence the reference to the
cave in the next hemistich.

* i.e., 'if thou stayest in such a place of danger.' That is, it is better
to abandon the world than to struggle with it.

6 That is to say, all guides are dispensed with when the goal is reached.

6 The title differs in the various copies. B continues, ' 'And concerning the
days of the intermission in the time of ignorance (i.e., between Jesus and Muham-
mad, when no prophets appeared), and the raising up of prophets and apostles, the
mercy of God be upon them all ; they are intercessors for us, peace be upon them. ' '
Perhaps the original title was simply ' ' In commemoration of the prophets."

164

when they disappeared in the sunset of annihilation. ' The darkness
of the night of polytheism drew close its curtains ; infidelity placed
kisses on the lips of idolatry ; one bore a cross in his hand as it were

20 a rose-branch, another like a waterlily worshipped the sun ;2 one
worshipped idols continually, and another had no aims whatever ;
this one in his senseless folly deeming evil from the devil, good from
God ;3 some strewers of dust, eaters of fire, — others beaters of the

99 water, calmers of the wind ; here one scouring all sense out of his brain,
as it were done by wine, — there another dashing the turban from his
head, as if it were carried off by the gale ; this one calling an image
his god, and that one like the priest of an idol- temple wrecking all
religion ; one practising magic, another astrology, — one living in hope,
another in fear ; all were leading unlovely lives, all were blind of
5 understanding.

The masses were suppliants to an impostor in the faith, — the
magnates occupying the high places of religion ; the religion of the
Truth concealed its face, 'and everyone published a false faith ; false
doctrine and polytheism began to fly abroad, and every kind of heresy
reared its head. Here one in bondage to the teachings of folly, there
another satisfied with an empty deception ; their ears listening to the
devil's promptings of desire, their ravings displaying the devil's

10 guidance. Folly and slander and idle chatter appeared wisdom alike
to the crowd and to the wise ; the great were the slaves of their lusts
and pleasures , the populace of their jests and follies ; the knowledge
of God's religion was blotted out, all alike triflers, babbling folly ;
under pretence of knowledge each sought his own glory, and under
cover of such knowledge each hid his reason. From fear of imposture
15 and magic the virtues hid themselves, like the alif in. bism ;* when the
great withdrew to their houses, the people returned to their impieties.
One followed the path of Moses, Jesus the leader of another ; the faith
of Zoroaster proclaimed itself, the veil of mercy was torn to pieces.

1 Because men had no longer any guide.

2 Christians and Magians.
8 The Zoroastrians.

* Bism (illah) ' in the name of God.' Alif, the first letter of *.-•! ism,
drops out, being the ' alif of conjunction ', when another word, such as the pre-
position v_> precedes

165

The land of Turan1 and kingdom of I ran were each laid waste by
the other's violence ; the Ethiopians advanced towards Yathrib, the 20
elephant and Abraha were routed by the birds.2 The house of the
Ka'ba, seized by the stranger, became an idol-temple -; 3 the world was
full of stupidity and fraud, the man of wisdom found the path of re.
ligion difficult. In this world of the lost ones dog and ass raised their
voices every morning ; it was a world full of the vile and worthless,—
' Utba and Shaiba and the cursed Bu Jahl ;* a world full of devil-like 100
beasts of prey,6 — a hundred thousand paths with pits in the way,
and all men blind ; ghouls on either hand, in front a monster, — the
guide blind, his companion lame ; disabled by their ignorance, in the
heaviness of sleep, the scorpion of their folly wards off from them the
knowledge of their danger.6

1 The lands to the north of Persia, inhabited by people of non-Persian
or Mongolian origin, the hereditary foes of the Iranian or Persian people in
the mythical age.

2 The reference is to the expedition led by Abraha, the Christian viceroy of
Yam an, against Mecca (not Yathrib, the later Medina) in the year of Muham-
mad's birth, with the object of destroying the Ka'ba. Abraha rode on an ele-
phant, an animal rarely seen in Arabia, from which the expedition afterwards
took its name. The Meccans, unable to oppose Abraha's army, at its ap-
proach retired to the neighbouring mountains ; but the elephant refused to
advance against the town ; and at the same time a large flock of birds flew
over the host, each carrying three small stones, one in its bill and one in each
of its claws, which they allowed to fall on the heads of the army. This occa-
sioned the rout of the army. Cf. Qur. 105 and the commentators thereupon.
' ' Hast thou not seen what thy Lord did with the fellows of the elephant ; Did He
not make their stratagem lead them astray, and send down on them birds in flocks,
to throw down on them stones of baked clay, and make them like blades of herbage
eaten down ?" Cf. also Muir's Life of Mahomet, pp. c — cii.

3 Referring perhaps to its use by the Meccans themselves ; at Muhammad's
conquest of Mecca there were said to be 360 idols ranged round the Ka'ba;
these Muhammad destroyed.

* 'Utba and Shaiba were the two sons of Rabi'a, notable men of the
Quraish and Muhammad's enemies. Abu Jahl, ' father of folly', was a nick-
name given to one of Muhammad's opponents in Mecca.

6 M alone seems to have preserved the correct reading, j>».*o j>s ; the
change to the alternative ^yL» )j>.$ j being rendered easy by the immediately
preceding jy^> ' wild beasts,' and its affinity with pUw ' beasts of burden.'

6 The meaning is not clear ; readings and interpretations vary, but none
seems satisfactory. Dhabb is ' to repel, ward off ' ; dh.abbab, ' one who repels

166

5 Since somewhat has been said of the Unity, I will now speak of
the glory of the prophets ; especially the praise of the last of the
apostles, the best and choicest of God's messengers.1

with violence ; dl^abbabl may be the action of a dhabbab, and dhabbabl kardan
again ' to ward off, repel.' I have added as object ' the knowledge of their
danger. '

1 i.e., Muhammad, whose advent put an end to the horrors just recounted ;
referring to the subject-matter of the second Book.

List of Variants.

\

1. 2. M <^s)jj> I j }}j* — 3. M transp. e^* j c^0 and
j ti)l*j — 4. H gi-e ^ <*•**> jl (jd add. m. r.) C j*\ j\ -

5. H om., add. m. r. in marg. (H ins. later) H dk j *J\
C om. j before u*l^ H ^j*3 - 6. CM <j2y lj - 9. C om. j
before «-^JU> C ^«>a ^ — £» M o-^j ^j L ^~**& B (^ — 10. IAL
^axsu* iyij| — 11. M (£{&*>& fj:Kj0 — 13- For the next three pp.
the order of the couplets varies in the different MSS., I and A however
agreeing together. I have not adopted the order of any single MS.,
but though I cannot suppose that the following exactly represents the
original arrangement, which is perhaps irrecoverable, it seems more
logical than that of any MS. I have examined. 14. C om. j before

and before )d» C ^ j jd* - 16. H (_£* _, - 18. H om.

, add. m. r. C <^!j for eJlj —

2. 1. H /*AJ j J-i"5 I <J£* j o*1^ J (*AJ ^ om- J before JJ»'AJ -
3. HM *i|d »J;A - 5. C v'jj for v1-^' - 10. M Ja* ^U -
11. (a) H Jfl* f-^ (^^ in ras.) B Ja*^ J^ (^) H iyU Jd [Ji
in ras., the orig. readings probably having been (a) cw« J^> and ((3)
^la. A^^ (for ^^-) ] B C/A ^ ^iu*. C (*>^ J-fi* MIA a>'*- j J**. I have
adopted what was probably H's orig. reading, of which B's is a
corruption. — 12. M om. jf CH transp. 12 and 13. — 14. C <^J for
^ H uiyu> in ras.— 15. C J^fj* — 20. C jajt — 21. H I; <3^
corr. ex t; cXfl* CH ib CH ^ —

3. 1. C «-&! M c^f for c;tj - 6. CMIBL OA^AJ HA c^ii (A
apparently corr. ex «^-i^ ) CIAL o^lL MB c^UJ H >^^Ui CIAL
vi^Lli^ viojkUJ. H oilLi ocvlij MB c^«»U£ voJULi — 7. H (U»U-»| -
8. B JJ^j - 10. C u^ J Ji*-- 12. For al«ijl B iUi ji CMAL
ci^ljJijt — 13. B fl* JA *r y - 14. For^*. H j*oy CM ALB
l>- H (in j8) Jii^UJi ^ - 16 (a) C Jli for Jft* (/3)
B Jtac for (3^ C transp. c^i* and o^a- H has the couplet thus
o^« cA*^ J* (3^ °^^ * ^ir^ ->' t£J** (3^- ^^*— 17. B j for jf
I <iJt in marg. I oi^x* corr. m. r. ex <y^-* — 18. H ^ ^^*-
c)l<>^- in ras. m. r. H /? ends as in text, but in ras. m. r.
C transp. e)l^ jr*» and &\jX*> ^ ...... — 19. M. om. j after iy* —

20. CHM I* for 0 CHM ^-J (^'j M has this line aain in another

170

place, where it has (^t/jl I* J&* and (in ft) ^ jj l«lfl* — 22. B fy
T ^»3 for J<i AL «^U- M om. this line. —

4. 1. H *i£# da* — 2. C ^^i^aa.J H i_jiJ»xu Aj M ^^iJL.s*.

I (_^X-A, AJ erasures visible in C and M — 3. M pV for f*j MIALB
read (for Uula ^4 ) ^ gj| ^f^A _>». (I Asof for g>\ )— 4. M
<,£j;^ — 5. I ^-"J'lXfr) — 9. HMIALB put j after o>* C «^ — *~J -
12. C io* for »>**« — 14. L ^j-i ji — 15. CH ojyi jt I om. ^ — -
16. (a) C ii.^j'jjJ^ »^t/P-> M ^^ jjj ^ji J^l^acvj (but rec. in marg.
as in text) (ft) AL also M rec. in marg. j p~*- for j AA. C ^.f^t^
for (^ H as in text but corr. in raa. perhaps from ^*i c^a.
B i^-j ci^- - 17. HB j for3f - 18. C ^JUs ^ jl o-** HIAL

^at^ ^J j! I oir . 19. Cj^My^j*^!^ IAL
*^ j B y j t/ j *^- — 20. C *AJ for *A> ^ HMLB

— 22. C

5. 2. H ^J in ras. L *£> — 3. H v^ — j/o^* - 4. C om. M
Jj! 3* in a — After 5. H ins. 5. 20. M ins. the foil, line

w" |j »_^lft^ (^c ^Jy e>^xi (^ (_^JLax> ^i - 6. M y for y H

k in ras. — 7. CM om. this and 13 11. foil. H om. this
and 12 11. foil. IA om. this 1. only. — 9. A marg. cs*^* as
alternative to lmS^> B ins. after this 1. that which M has after
1. 5. — 11. a. AL ins. j after ijj — ft. I om. j after ty —

14. beg. ft. B 3j - 19. B <^3 - 21. CH ins. j after ^
H j for ,,! - 22. C ins. j after ^ -

6. 1. C pi& C c^J with gloss il — 2. V. note to translation.—
3. C *J ...... *i for <y ...... ^ CMILB f; for jl both hemist. A j

corr, ex l^> m. r. L gives jt as an alternative reading. — 4.
HIALB il»J 3t - 5. C tt)fj in /3. L ^» ^j - 6. CM o*-*i j'J^
so H also corr. m. r. ex ^ — ^ JJfr a"d A corr. ex ^~<& j\ j\ Jfr -
8. C \has a similar line subsequently, as follows : —
^Uj o.--jjJ ,Jw>A &X ^y* »«>!i cJf 3 o^j ^(.i ^ J*» HM ijfc&jA *^>!3
L *T tj^J — 9. CHM om. L in a ^JJ in ft (J^> — 10. C
£±*e j*k> H ALLU corr. m. r. ex «£*i.L> - 11. CH om. —
12. CH om. I in a u&^i - 13. M ^ - 14. M

15. CH cJ& £>. H t>», ^ - 17. C "^j ^ 31 CH

18. MALB ci^yf - 19. H ^t^ - 20. H "^f C j^ ^^ rest
j*> — 21. CH om. H in another place j* &~-±? - 22. M l-» *JL»A —

171

M

7. 1. C^«ij H
3. M os~) 3—
6. C
^lj M

corr. in ^U A
om. j before
11. IAL l*& ...... U^ IALB

«>A - 13. MAB ^y for
for jk*» M oj^-e IALB jl
18. M vj>.«,y

tf- 2. Cy^ty*. H
4 A fA before fy add. m. r— 5. CHI

- 7. V. note to translation - 8. C Ij e>^

HILB O^A-J (which will not scan) A
^ corr. in <^b — 9. H f; »l*» C u*Ai j JLcl H

- 10. C om. 10 and 11 IALB (j& <-&)} «-^J> —

. for o*»x> _ 12. 0 ^ for

15. CH j! ojj* **•»! HB
*x»t — 17. M ^»-*A
19. CH om.— 20. M ^j -fe« -

8. 1. C om. H jl^ Joj^ H om. j - 2. CIALB *i^T M
C-i'6 U^? 3' - 3. M c^jjj — 4. C om. this and 3 foil. 11. —
5. H «Jo) for *^ 1*131 — . 8. B (jjjl rest ^jj — 9. M c>*>| j ^^ *J

A 0^3 « H. M ^ — 12. CHM tt)i)i B om. j CH oJ^i J>s _
13. H transp. the two hemistichs. — 15. M cXu ^ H t&y*- as in text,
rest iyl3! CMI e>L»* — 16. CHM vr-VxA for e»>^ MIALB ^U) b -
17. CH om. M <M±J*» ^ go prob. I originally, corr. m. r. in
*i.ir"-W ~ 18. HL es->^* y> B ^5^*31- 21. CH om. M om. j —
22. CHM oji* for t-^iA A >^^A in ras. corr. ead. m. ex

. H

M

for

B
21. H

9. 1. M j&& - 2. CM ^* ^ H
7. HMLB e;UJ^4 B ^ B ^ — 8. HM
9. C 'Xi.iLxj ^su** M »MJUo _ 10. M
marg.— 11. V. note to translation —
CM cU, e>ir H J*; <u*^ - 13. HM

14. IAL jfi> u)\j M ^t^i — «t and om.

15. B ,^» n»lj C

j j.li* - 16. C
3 — 19. CHM
)8. CH _>*i for

10. 2. HM cUU. for J>1* — 3. CHB u^^ ^ — 4. M ^ «J -
5. B tj»;yo — 6. M <>»; ^ - 7. B transp. 7 and 8. -- 8. IB

I <xJ|>L \) ^b OM»i - 9. M ^^1 J^U B 3 for 31 - 10. CI
—• 12. C om. M ( in a) *3oJUxx> - 13. Adopting M's title.—
15. M Id***; - 18. C fy' M om. j - 21. C om. - 22. M •>/
» 31 B *j,i ^ CIALB **b ,iXi all read

j CM

*> IALB Ij Ji £** —

A l^i. so also H in

12. CHM j before j&&

_£. itfij M J^
Aj erased CH

&\J M (jwt *i«^

_ 17. HM *i«r M om.
M 31 M »^» - 22.

172

11. 1. CH om. - 2. M om. 3 4. B [t> C *^/ - 6.

CHALB om. M (j^K M 3 j6 ojj — 8. C oJSK M oJ|L -
9. H 5)^5 ; all introduce 1. 19. here, after which I leaves a space for
a title, but none is written.— 10. C om. rest of chap, after this 1.
C j+ HM O*A£ — 11. M t5iU.li v^ ) j**> M j^; <./ B ^ &> _
12. H ora.— 13. H om. j B oji j - - H here ins. 6. 21.— 14.
H Sj££ <^ H e*U»U- 15. All have jy^3j- 16. M e/jl fy* cr?
o I here ins. a var. of 10. 22. *jb e^j'y CS"^ C*^
^V } tys*- cf. M's reading ad. Zoc. — 17. B y*» —
18. H om. M jAi| M wf ji M u/f .? (end 1.)— 19. M ^» for ai* —
21. B ijj ...... & — 22. C om. M end 1. JjjT _

12. 1. C om. — 3. C om.— 4. C om. I t-£il,> M ^
7. HI Aili. (y0^/0 flM ^l** «*'3 t**^1^ — 8. B i>» I afjA. H orig.
ij^a. for i/o j ^J^ but corr. as in text. — 9. H for first hemistich
has (^afc. (oJAlasu e/*jt l^x Mcg-b^i M ^l^itJ f*^ _ 10. H-feft^ H
^$ »y _ 11. C om. 11, 12, 13.— 12. H om. M &*> —
13. M <Jfl*j (i>|(ij +>,jf oi« I /»j^J M (J»j£* jt&* a)* •>** it^^- ^
H ^«>JJ *J — 14. H j*&> ^f\**> j* - 16. Title varies.—
17. M p*jf - 18. MI J->* H in marg. J_>A - 19. M
M *ii^ — 20. IAL f^b _jU — 21. (a) B om. j — 22. M
B _

13. 1. M ^^ y ^ t^i tt^ — 2. M's title.— 3. IALB ** for
6. M ji *•&_?*> I v^*«^- j*j> C *J add. m. r. B om. *J
C o/Ji jiji — 8. M \jj* - 11. IALB y^j ^ &i~j C
MB e«Jiyj- 13. H 4.5** — 16. CHIALB yy .iJ^;^ HI
HI Ajf B y cr*J ,su i^1*^ - 18. M jt — 21. C / HM j B ^
for y' M also H in marg. o~~*> for <sy M (repeating the line in
another place) o

14. 1. C o|A> M ^1* jt C jl«V jtyu»t CH om. next four 11., also
A, but there written by the same hand in marg. — 2. I y?. — ^ . M
jl A> I om.j! • — 5. M <_jl;f A, and B in marg. ^^ B in text
bf - 6. CH AI ^— 7. C c£>a j ^j HMIAL C^A 3 (^ M (in /?)
;Uc;lj CHMIAL (JljV is» — 8. CH Wj L Jib H &cl^ om. j M
j A*la^ M »<Xi for *AJ — 9. C repeating the line in another place has
*j j^a. ^ji^A L «>Jt3 end 1. — 10. CH om. this and two foil. 11.
M 31 for j«i — 12. IA oo.SJliJ| — 13. CI om. j after JjA M
*** ^ (? for * — 15- HMB <-&?**' 4}^— 16. M ins.

173

3 after **•>* C ^Aljt — 17. C om. first j I j u^* j a^j »; jd M

j <3^ U*>* — 19. M om.— 20. C J*t jl T J*| 3 L <JL>|

COIT. m. r. ex ? ly'**^ B u»'j (^i I ty'^J B u'^ t^*? — 21. C e

for t-vw — 22. B j«J3t> I J i'1 ras- C

15. 1. C ^*! — 2. C ju>;J H in marg. ijOJ M oyjT u>2 **" j M
•^jt - 3. M (3*. for jt CB cj»3 — 5. C o~*i HMIAL CU-M,
CH *j — 6. C om. a long passage here. — 7. M AJ first word. —
8. M A& AJ&r — 10. M t«fci«yJ L points f* - 12. HAL cU* -

13. H J-* jx± _ 14. MB cst; - 16. M fjif rjJir__ is. B
»>>y - 19. B cUt M, and marg. of B UA-. t»i ^.Ijjf ^'j- 20. H

i B

16. 1. MALE IXM j*. Ji B c&Aj!^- 3. H *^'| (for <**r|) HM
t/c — 4. L e>?^- jt HM «^iJ ^J^ j*1!) — 5. M <-^J for tJi*»
H j Isjf — 6. M transp. the hemistichs. — 7. TA _•». — 8. H
Jl^j — 10. M c^^ for 31 o& HIALB transp. 11. 10 and 11 __
11. I ^ti — 14. M (j-ji) I) CHM ct^ JA M j| A*f — 15. M ^5-^
for ^ in ^_ 16. M ^**uo ^lx* — 18- M ^\\ J^- 19. CHB
^'f.s.3 20. H *^ for ^ H om. j— 21. C jU ^jJu. M ^ j B

^y^AftJt ^ C Jv"^» j-» M (D^ j (-la* — 22. C u>'->3l*J I ID'J) for e/-»3
C om. ^ —

17. 1. H om. j in a H 3j <J*? j l*jt M 3j i-»^j ^(31 A
C ras. after 31 ^-^ with ^ in marg. — 2. HM ^i^. «j>-JL»^a. ^ Jii.^
H ^fii- c: — >jfjj&c M (_s«^ cu^3)« jjp j( y^xs B om. j both __ 3. M
om. j in /?. H marg. ^ for j^ — 5. M ouoo ^A. H *-£J for
— 7. M ^ j ^ B uSy MLB «*f - 8. C Ji*. t^ HMT
— 9. Texts oj»)^ - 10. H vo.* for >-**? — 11. M ;.i —
12. H e^»" but corr. in marg. J*. I j ^ — 13. I ALB om. 13 — 15
C u*^ H tM* f°r v^ an(^ in marg. ^ye M c^*»| ^*A> ij — 14. C
texts *J j iy|.i texts *i j ow'Ju^ — 16. CH om. ; all but I have
y - 17. H marg. M o~~xi ^oa Jfi* ^3^1 «-ft^j cf. 1. 7 sup.—
18. H »^*T > B »^*T *i IAL »^«jr ^j in ft __ 19. C
tJoj oUi) tJol} originally, altered to (?) \z~~A ^£\ tJolj
ei,lx>| A&lj — 21. H .at beginning y*jy * * * j and in ras.
± C 3t j — 22. CHB ja i>5ji ^ M

.18. 1. H (jrjC* in a H ^^f ^ (jt Af written in ras.) I <£j& in /?—
2. H <j?j& y iii a — 3. M jt &j) in a MI jf djj in /8.— 4. CH

174

C m. r. in marg. ^ijt^A. ^j*. &f*. A>1* JH >>>i
M c£f *£f I c&jj .^ju, _ 6. C *»>^ first word __ 7. M
in a B *iT ^T M *aw|^ in /?.— 9. CH ^y ^J A has
11. 9-.12. in marg. (the same hand).— 10. C \\& H oJf C
^ g** yf so H prob. orig., corr. into £*i *-*!». and thence into
gfc ;^ - 11. M c)1^ jl B AmJf oJ> - 12. I ^ y _ 14. C
»; j+T M *v ^ ^ CHIAL »|j — 15. CH om. 15. 16. A has 15. 16.
in marg. (ead. man.) — 16. M j*-J — 17. M (J/R*. for cU*
B i<xi~ai *J — 18. M \j\j* CH om. next 3 11.— 20. M *\j* for

j<£, ^ 21. B Id *^ — 22. B om. j after o-^JCi C AiL *> C

19. 1. CH \j dftc - 2. |I vf j CH om. 2 __ 3 is in
HMI only, 4 — 10 in HM only ; H o^-J ^^ji Ji jf )j& t\j
°^ t5^J;^ t5v 3' (iH-i J ^ M as H exc. ^ , and has
twice ; I as H exc. that both hemistichs end
4. H I; H LS>^ twice.— 5. H ^ (.$'^*> H ^
8. H e>lxuU _ 11. I adds o^UJ u4l« ^Jf^a. Ai

o^y~j (perh. for o*i^«*J ^^ l-^* (.r^T^?1** ) - 12. M j&j M in
a JUJA — 13. IALB ow»| ii>y ^a. *T CH om. 11, 12, 13. A
has them (same hand) in marg. — 14. C v^J JJ) )(~**') } *}^* M
oj*j^ _*** j1-^ j a^ HALB j ^p*-* «^*-J I (jy&A -*«« (J;***-' — 15- I in
a om. *> after dj? — 17. H ^± — 18. I adds p^^ tu^l <^-^
^.^ilftjjj J.A* o-ft^Js j.> ^^ e>T — 19. A [»j» M (3^ for ^ -
20. I <*i£»f ^j\ «-«W — 21. ^ so M, rest JA -

20. 3. B Jko B y-wj— 4. M om.j HB VT ^ iLw M
vTj- 0. L JU) M yy - 7. M ^> for jd — 8. H trausp.
8. 9. H j~ for AA^i — 11. This line is only in H and M: .M
j! JSI; — 12. Occurs twice in IALB, with variations o»>*^ jf and
<JJy*j- 14. H in /3 J^«w| — 15. B om.j M »^j - 18. CH
jA for _yA CHM jx** for »J^ in ft C j^ rec. in marg.— 20 I
om. j after «_£« M e? HM Aa^. ^ HMIL (^ —

21. 1. M «*ij>- both— 2. M VU f** IA ojylj I »U JjJ -
3. CH om. this passage B <*J for U — 7. C nyj^O M y itU)^ HI
«^^by>> (_ri^ j y *vf , so M exc. Ja ^J^J — 9. H ^*> iit^ —
10. C om. HM (_fla* IAL o^* for <>fcc - 11. CH orn. A om.
in text, add. ead. m. in marg. — Jo. C ^ ^"jf H ey« "f IALB

175

(^ <_<«»/ CH er&J for vi^ H marg. o*^? - 16. C jt forj*" H
orig. is/**" et>^- «-s**»i; <*s"$ j£ corr. as text.i— 17. L ^^* —

22. 1. CM **f H marg. cXjU o/ texts (J»+ or (^^ __ Texts
insert here iXxiCcy^j^. <~£jjj ** U 4£&e ^| *_*** a^y a».yk (H transp.
the hemistichs, ending with ^i& ^1 ...... o.jJ& yo , which do not

rhyme) perhaps compounded of two glosses, **&* ^t '-rHs* •^ j' *^A
and «>i& y^J ^ c_£xjj«xiU — . 2. Texts transpose the hemistichs H
*** ^ AJ liu« j| ^? ^-^-"^ so also M but^Jf f or y C l*» — 3. M om.
j CH om. 3—6 A om. 3 — 6 in text, add. ead. m. in marg. — 6. I
<_£)'•* A prob. orig. {£J*° corr. in )\* gloss u»& ^*t — 8. B'^^^
H in marg. has ft rewritten with Lgiiuo for y ^j^x* — 10. Ml jt for
)\ - 11. ATL ,j-j I o**j. e>f ^ <3^— 12. C c^t ^ - 13.
L om. *f ILB »i/ — 16 C I; ooU M om. 11 11.— 17. H ^ H
v^b - 18. C «*k|j». for J-AK - 19. Texts y S^ C bjy H Ljd
1AL by - 20. CH om. 20, 21. A om. 20, 21 in text, add. ead.
m. in marg. — 21. I om. j^. —

23. 1. H )*J for c)ly M ti>»;<V — 2. C om. add. man. rec.
H t>kA MI i>x£ A (>x£ I o, 5.^ - 3. H corr. m. r. lyti*
C om. j C »yL? — 4. C om. add. m. r. HM <jy|,> e)l£J —
5. H jf for J - 6. M £^ — 7- M ^ for ^^^ CIAL om-
^ — 8. H orig. **uo (?) corr. in J*) (?) MI J»/f for *.*«> HM
^^^ 9. C ^a — 10. CHA om. 10. II add. man. rec. in
marg. in C, ead. man. in A ; A /JU y A JJs in ras. I o

11. M ti>j£ A *j(x> ex *jfb and ^r^-? ex j!xiuRj - 12. M
L |yl5. M .ytee)!*, M ij|i lylj; - 13. I ii|;;^j c^ C

J H om. j in /8 __ 14. is in CHB only C

B UB^AJ _ 15. only in CHB also, B *£K B
16. M om. 16. 17. C fc* ^ H AsJf - 17. C u>y> jT «x»
18. is in CHB only - 19. C in place of ft £~l-> j£ **A y^j } *^£\
22. C

24. 1. ALB ,Jlj*i *<& - 5. M jf & CM JuiU ^ — 6. C
<w|j j^ H oof^-o &f M o.if^x^k e,lisL*A j| J^i — 8. H. i^l^ — 10,
11, 12, om. IALB.— 14. om IALB, CM o~jJfbr o~ij - 15. M
j£ for ^» — _ 18. is in M only. — 19. Texts *x»lj perh. from
confusion with preceding.— 20. M ^•"•J* - 22. M it^AjA —

25. 1. H Ij for U HMB o^.^ ............ o-jf — 2. M y. j! M

^ H j^*^ B ti^!*^ — 3. CH om. A om. in text, add. ead. m.

176

in marg. M 1±/ - 5. M ej^> both M id* — 6. M c^itooj <*j
7. H *T for JS - 8. H ,it j u,f HM orn. j after wfl^ M oSy
9. is only in HM. — 10. H «J3> ^ M j aJlaL _j cJ^xj HIAL om.
after o-+*J M j!^ end 1 __ 12. B ^ MI JUAj — 13. HAB
HI <jkL» in a M e&lj fts giyen> res^ cA'L) ~ 16. H *e*
17. H J&t — 18. M ^f e>f tjS^ corr. ex (^Aif <Jiu (?) rest
^T J&AJ (or t>xi ) - 19. M **» b — 20. M" ^j cj&* HM
transp. 20. 21.— 21. So M rest J^O — 22. So M rest om.

26. 1. IB om. j— 3. H i/J H ^j-J 1A>K M

4. H »|j (j^l — 5. M «ji*» for «J^> — 6. H om. M *£>fj — .
7. M *};«/? I ^jt^j - 8. I ^-jJsb *^A M (3^ *i M ^^^ — 9.
M 13 ^J — 10. HM transp. 10. 11. H om. ** in a M
M ^«^J 0.^4 _ 12. H puts 14 before 12 __ 13. B
]\[ jf &£b — 14. B ^)*£* *J - 15. Texts ^ J^ H Afj M

I i( Jx> — 16. M Jfl* j - 18. H y _, M o— ..jUi ^j - 19. H
cf iil-?j c^ M om. j in a H j3 e^aj *«. tJ^ *^. ^ jSjjUi ^j M as H
but (J^j «y — 20. M v5lj~>> c^C^- 21. HB y ...... j^ M

Uxi lw M > j \*~ — 22. B j B

27. 1. HM **. j (.5*.^ *-*• I ur*^ **• — 2. M c^~.<j; \ji H
jl ^3 __ 3. M transp. 1. 2. H om. J in a add. m. r. M transp.
(Jar and <_>"&> — 5. M om. j in a HB «^*-»J 'j-»»f M e~~j'.kw»f B om.
j in /:? — 6. B j <J&* — 7. H l-» supra ^ scr. al. m. M e>^*» l-»
(^xxjj H e>j*. M j^- I j ;yo — 8. H e>>a. M jj-a- - 9. M j> j\j
MI ;'^J — 11. M ^«J ^ M ^tjir" — 13. A marg. L marg. B
J*«j M *$ &\* — 14. H om. M ^^^— 16. M jiyj ^ -^JJ^ -
17. B om. j M «^1* for |^» — 18. M *&!j H jt for _>T H om. 3
in j8 Hy ( = JS") for jt in )8 - 19. MB JAj j ^^i> M I; (*~^ -
20. HIB j) tay (I corr. ex ;)j <^;; ) MB JLo ^^ - 21. M
- 22. H ^ jt (? rfj) M ljj)| I wii.jA H <^IAJ ^ M jUi ^ -

28. 1. H tr. 1. 2. I ijjo corr. ex (.#** ; all but H have ^/ i|}f -
2. M (JJyj H <^*Vjj in /? M ^ j ^<>J — 3. MIAL transp. 3. 4.
H a,Uj3l~x> AJl^jy — 5. H om. M 8i^j^J M vs*-s( ^j^xi ^ 1^^. e>l3
7. H om. j in /3 - 8. B ^'1 - 9. HM ^ c^ A ^ corr.
ex £>j£ — 10. M om. *JS HM & j\j* HB^ij- 11. M t-^AaL^y —
13. H is>li£»A - 14. M jp oJbw _ 15. HM t^' ^ ^«x H ^'w
B o.jULi H i-s 4Xi ^i^of^i ^ - 16. M * \\ — 18. H 4,»

177

MB om. j - 19. H ^*u, — 20. H u>l)l *«• M in a *A »f M
JUL^jlj HMI »/- 2J~. HMI »/ Mjte ...... j!^ H o-j^oJLjj M

jiixfij^ c^J j - 22. HI *yf M »jl HMB JSixiU —

29. 1. H (jTjjl ;^ H <^3l jK^- 2. H om. 2. 3.— 4. M
^jLj j>j M <*A. c^^ y j — 5. M *M> M <>A» HM &j£ M i>i. jjj> —
8. A ora. in text, add. m. r. in marg. M ii>1^ j 1 ras. between
tyU. and t^aawo - 9. B j I^Js M o^U cs^fc I t5>»^k M jj^jy jj.»
H u~i..^ — 11. B <*Uiij <*J M (^l n>U - J3. IB j^i*« so also
AL marp. AL j^^Jj — 14. M jf «^*iJ — 15. M j *j cM» I
j j^j Ja* M j3 ^ IALB u-Ui - 17. H ^^ - 18. AI ^
HM c^jXj — 19. M t^j+xj __ 20. H (Jy» c/ljj M udt j i>^ H
- 21. H v-.

30. 3. M J<>* •^Aa. - 5. HM «_r*^ A^AJ J>>*y H
6. H om. — 7. M *JU^. ^4* — 8. M o»«M<i ^^ j >* l^1 M bis
<jwA'^j*^^J|^3 H (jwib^o*** j^*o IALB (jwi^T *^i»J M bis ^* *** *^~
10. M om. j - 11. M fJ» fe H ^-»^ - 12. H om. jl B
twice for o—j! H *>" cJlj for &f Jo — 14. H .iU J^j^. M
— 15. H itf/ H »>>/-- 16. I om. j— 18. HM as title
- 19. HM (- 21. H UT- 22. H ^ ALB

31. 2. M ^3jiyjo_ 3. M o^1* (.5^^ M for ^8 has
(j^^l^A*. IL j*^ - 14. HM v^1* H cf^oj ti/f AL cilx>)j ol*>iT both
with alternative in marg. c/'tV is>l^) jl — 5. M om. in text, add.

•ji

in marg. I £ i'j — 6. M e»I^JLkf| — 9. M om. 11. 9-16 here, and
inserts subsequently. — 10. M J^l corr. ex cU>} — H. H \s)j)&*\
L isyj^jl— 12. I y ^y in a H ins. 1. 17 after 12- 13. a.
H JUf MB J5U yg. M" »;<J HM JU* - 14. ft. IAL <jy£ - 15.
H *%- 17. H (^jJj^ M ^ (for t^i) M ins. 32. 2. after
17.— 18. M ,JU for &^ — " 19. H ^ MB oJ^ g^ - 20. H
/'H) (>^ *^ V° M t/<iJ) (j^fti M iyiy*x>«_ 21. M
— 22. H

32. 3. H »-=*J^j — 4. M om— 5. M adds this 1. and next
to last chap — 7. H om. 7, M om. 7. 8. 9, and begins fresh chap.
at 10 with title &J| )^ j l^l;h <& ^ - 8. H ^J jt — 9. M jy*
in ras. — 10. M cs»-o H £*U^** I *x>U ^ AL &*U B &«li with
gloss oJUf tX» - 11. B ooJ^.i — 14. M (for ^) <*> — 15.

178

B o~ A — 16. M a1*' *~) - 17. MI itj H jljl £/«- 38. M
om. — 19. A in marg. ^xi. as altern. to &j=>- — 20. H om. j
H oy* — 21. M *J&- for *** in ft.— 22. M ^^ AL cr^J ~
33. 2. HIB A marg. *j>U M uuj ^ t5tHjt is>*£ - 4. M tjj.vU
H om. j in /?. — 5. M ^ of M iJ^> ^ y**^ m ras. M v_>^ —
6. M w/ f** f*i in /3._ 7. HMB csD-. - 8. H j ^ HMIB

ci'y^J — 10. M j~>j«> in a M (jyli j~j*> cji«> ^ in /3. — 11. M om.
11—16 here, 11, 12 and 16 ins. later; H **J M ^l«J ^ corr. ex
•algi j ^ — 12. M <_5tj — 13. C resumes here C LSjtJ^- — 14.
CH ?*A — 16. H c>JJu.f in a. — 17. C |«^L »; ^ JA j ^U M

U3j^l^ — 18. M om. to 34. 5, but ins. later, fresh chap, begin-
ning here with title j*M\ ^ - 19. M om. j — 20. CH om. M
°~^ (S*j* 0***A t^-^iAj - 21. L jt)f M »i/ corr. ex >y B om. j —
22. C AJJ jl CM cusfcjj v^y0 H ^»Jj I v^io ex oafcu C
C and A marg. oiJ «XJJla^ H <^>.iu j *aliA M vj>.su j &!.•*. I c^
**

B

34. 1. M o«jj*»lb — 2. H UU.»» M transp. J-diU and
3. H (j ^ly'j L om. j M ^^j - 4. B om. j in a H cA^-> ^ 3'
H t>x^i3 ^U, B .j ^Ue, - 6. H ins. 6 after 2.— 7. IAL I; ou*^
H j<$ 4 CM ^j — 8. M yt Ij - 9. C om. 9. 10 M AJ--J in /3. -
10. H t>k ^"jT— 11- M ija.^ ^1 ,>- 12. C J^T ;^-
14. M iailjA, exAil^ M »*<it ex jKif (?)— 15. So C; H\& M
yjii ^f IALB y^J jt — 16. C om. M as text, others o»j &\z —
19. CM ^%>.^° j\ pf£ — so also H originally but corr. m. r. in
^jf fj£ (?) H &£ ...... ^y IALB for /3 have

and i^ also in a. — 20. H J^ ^or ^' — 21. H
— 22. CI £ in a M JC-. ex

35. 1. B ^J }! iDt^a. j! C om. 1. 2.— 3. C om.— 4. A orig.
had the j after <-cJbJ , but it has been erased C <_£i>* Jj^j^ H
fJl^Jje M u^l;* — 5. H (*jU M AjU for ^jlj H order of the next

8 lines differs.— 6. CH o-»?j:> H <s*j«£ j — 7. CHM Jiife^ ^

/
^Uj H o*/-& jj££ M o«/^ ^ y-» I <jZj£~.jj£~. — 9. M om. I) in

a. - 10. CM om., add. C m. r. in marg., M also has the line else-
where CHM JUa. e^jf «-«W — 11. H Ij »/ H ^(<i^j — . 12. So
with M, rest *-&J j j$S exc. B "-^laJ^Ji— 14. M om. 14. 15 AB
,xx>T ja. — 17. M «-akb in a. — 18. After this line H leaves a space

179

as if for a title, but nothing written.— 19. C ^j — 20. C

C &oj H &JJ- 21. M . %+*±> H v*.*. jpU __ 22. C om.

this 1. and next, H. in a (i>*)j I in a <^)3 in /

36. 1. H putting this 1. after 7 reads aJ^ (^ !L» j| Ike ja

*JAU ^ Hj^ UL: Irf M Ik* lj &;d M ^ ^&x> _ 2~. H )S $ - 3.

M this line ends chap., tit. follows 87$* j *•*& ^ B j*. H jl^jO «>jf )*
CH ^U j,> ^» M ins after 3 ^y u^/f j £** j^j * ->>y cH^I t)j c^m^l
4. C »;»-«, M sxl B^-T C hiat. after 51 L c/f M lj for lj M

for ,y- 5. GAL l*k CH J| M ^*_ 6. C L^lj C om. 6
and 7 a .— 8. H o^y L *i*|/' B ^\j — 9. HM
10. M ol~x Avith ras. above <./• IAL ^ jd ^i n>t) B ins.
iJ*^/ ^f ^y jJ *^ U*"^ ^^ J — 11. Texts ins. 14 before this
1,— 12. CH om. M *^/t — 13. H in a J^^\ jl M 0^(3*) jl
B 3 for Jf in a CM J^Ulj in y8 __ 16. CH ^ \*$ CH transp. 16,
17.- 17. M om. C ^j\- 18. I ALB transp. 18, 19. IALB
wAi w-JU CHML »Ui" j>i|^b ) — 19. H <-*A* ALB j& for v_*».f
IB w^- 20. CM om. HB &, H d »J- 22. CHM

37. 3. M cs/^ ^ ^f^ — 4. H [) JU; - 5. C ^ H ^ ^J
M olAj u;Uj jl C c^ — 6. CHM |^»^ j> H >• for i^o MB
7. CH transp. 7, 8. H U ^^ M AJLJf^ jLk — 8. CHM
B *ii<J- 9. MB J^ej H ^ JLej C om. this 1. H ins. after
12 A om. in text, add. ead. man. in marg. M ins. after 9 the foil.

j v(^ - 11. CH yj& M (^jl ^ ^ B cr? H transp. ^t* and
^ojc I U-*AP both - 12. H <^3 M j»jt M ^ M «a»i* — 13. H ^
H ^^- 16. B lA^lxj ALB l*U in o CH Uj in y8 ALB Ub U) _
17. HMB ^U-b_ 18. MB and A marg. AW| ^ _ 19. CIALB
H ^J^J — 20. H ^J|i in a B adds
22. I c_£x£jj*. M

38. 1. C om. 1—3.- 2. M om. j B transp. 2, 3.— 4. M
transp. 4, 5 M J^ <J^i— 5. M j| ^f ^i>li I AJ.ib — 6. C ^Ijf
H ^Us:** I Jt^*i LB ;l;C*e - 8. H ly1^ j e^U> Jl MB c&jyf -
9. C om. B JM*f M 4yAjA — 10. I ajf ^ ji all but CH
read /»^> for jU M ins. later a similar line, * £** oJ*' /«**> ji^LlA.
«^* t5^ o-A^, jU I* jj U — 11. B om. j in both a and
/8. — 12. C om. — 13. (a) CH O~~A ow*ai M orig. had

180

I ALB o^k o~j*i j| (/?) all but M have c-^i |; V^~A - 14. C

*lkJ j I om. ) C /»* for /»aJ — 15. C orn. HI in a V-^P M

A- HM in ft vjj» — 16. CH Jl»x> d/ »^fj M ins. here
*'*$ ->' * T*-** ^1*^ JJ15 ^^ fri* - 19. C om. 19—12 —
20. H om. B / for /I M i£ tf u>f — 2J. H j &yc-

39. 1. H jt ^AW ^V M ^4^ M (jfJ&s H osftyti - 2. HB om.
)— 3. H ^/J M"^ y- 5. HM jl (*** — 6. C jy» JU*
M in /3 Ijcjii — 9. C ^ for/ HIAL Ai|^» ...... ^1* CH (H

*Jbt oij| ^S" ^ — 10. C ^•JJ ^f H in a om. j HB (_rj C

12. C jO1* x>3 H J^i* »>>i M «M<>y j u;f JiU* ^ *i - 13. HM

°>>I3^ 3^— 1^- Ti^e varies.—. 16. M om. *J — 17. M ^jy for

j-y — 18. G om. 18, 19 - 20. H o^la. ^U - 22. H

M om. e/3 add. m. r. in marg. B and A marg. <*AtX> ^*A ^lijA.

40. 1. M Ai.O5' C o^y in a M ^lAi CH o-.jf jf ^ft^J M
cu*yi ijjt ex e^a,ijt AJ^J - 2. C om. 2, 3 - 3. I 1^ M ^>T *Jjj

HM ^Jj^o — 4. CHM^t - 5. M e^*. for 01* - 6. H Wjjf-
7. C om. HI c/Ji/ — 9. M in /3 j^ia* - 10. M om. CH
^b^j — 11. M iD1^.} cjf M y j M **»ji - 12. H for cJ^A has <jwf
(? J^f ) - 13. C by ras. ^ +>iu C *j£ j*~ &j*. H j^ju- — 14. M
om. 3 — 15. HM om. 5 in a IALB Jj£) for ^»jj H om. _j in /3. —
16. CH jt •y* e»>? C ^b j *-^«A M ^ Jl*. — 17. M A in marg.
L in marg. 0-+&*. for c^-**J _ 21. Title varies.— 22. M
C oJtf" ^AJ^ H om. j M vjxii" Aa. ^j^ —

41. 1. C t^t jt f* jyjl ^ M ^lAa. j y ^l^^ 1AL ir)U* .

2. M > *J \r»» C »«>J^ AJ AJ - 3. C o)tj M oJjt^ HM ^|i trtia. CH
^U. j ^ilj «. 4. C jl *-^<^t — 5. H jyj ...... ^3 B y jl ...... yjl

(om. j) — 6. C om. 6—12 — 7. Title in MB only __ 9. H
isijjj ^liu. M A^J ^- 10. HMB Aifi AO-/— 11. H o^r^ H
^vji^j M c/^'f H <xJJjj — 14. C )] cft*^-5 M 3J5"|^wj^ 15. C
ai ciii*j H J»A» M jJr^A ^ Ji C ^x*) j C add. after 15 j>>> J^

M j (A^ c5-li? ^ ALB o~.U£ (j-tfij 13 L Ut>| B «-aJ| — 18. HM om. j
H vt ft end — 19. CH y ^y* i)^j t5*^ ^ M t5«^* ^ji — 21.
M f** but J in ras. ? ex fl* H (>jy ^ ^ j*. M J^l^J (^ «-&T -

42. 1. M l^ufji C «•= — *u C «^~~ Xa. CXJ'AJ — 2. M begins new
chap, with title ^»^ H *A~^ AJ C om. 2, 3, 4. — 3. M v^ ^ —

181

5. MB Jiy OH Slj for jt; C j *J for <rf *J - 6. H »;J l/^> 0 om.
j HMB J^ - 7. M om. CH b first word C J*i &*1* *j y b -
10. C (3^» ->*• H 6Lr' t£^ >^ M J' olr? I cr-jfy J^ - 12- M oorr.
in o*»jly C Os-j| Jf H c--y| AfiJf - 13. CH om. to 43. J. — 15
M tola — 20. M e^ai^ osksuc M v*"" ^^ '-^ — 21. M ^+* *£ —
22. M *>?**> JU», M

43. 2. C Jojjla. <!u.j<X) M ^5 j«VJ so probably A also orig. but eorr.
as given in text, L ;^ *-» j j<*> — 3. H U j Li both hemist. M
t^j c^ «-^-~A '-ft'l ^— 4. M LSJ*-'0 j^j* ) — 5. M om. J^AJ add. m.
2 in marg.— 6. M <2*?.*^ M ^*»3 ^ — • 8. H cx«3^ o*«^ B Jlj o^i

C Jbl* M v-^1' C JL?L^ __ 9. CH jot ^ - 11. C &li* - 12.
HM order of lines varies considerably M tjjt j — 13. H u>«X>,> —
14. CL y^'^xx;^^. *^- CH (j-^5 ^«Xa. ^i — 16. M om. j before jj^j
CHM j| j ^> — 17. M a£f «xilj ,,/AXJ — . 18. C transp. Ja. and j,
H »j) *** M >»^A — 19. H i>v M +

20. HI jJ jy-»* A shows j erased after ^[^ — 21. M f$£ CH

44. 1. M transp. c»l«4» and c>^ ;>> - 2. IALB
-1 - 3. HM ^<&* jt A «Jjk*u corr. ex <J^F4 IALB
& — 4. CH ora. B c^~jJ Aiof LB j**>}^jj M
LB end line j>\ *J _j ^L» - 5. CH om tit.— 6. CH
M ^Aa.y oo^ end line.— 7. CH *J±> M ^l*J in a.— 8.
CH om. M orn. j — 10. CH om. 10, 11, 12, MI in aom. j M in 0 *]&
L jsib jj dl? I VT J — H. M^ for o«^ — 12. Ml *# - 13. CH
transp. 13, 14.— 15. CHM ^|>»j MI AAJ B .iou.^ — 16. C
M oaL, - 17. CH om. j CHM oX- b- 22. M «^ —

45. 1. HM > **+*> _ 2. C e/ *~-i M oJ^ G - 3. C
4. CH put this 1. after 8. CH / for j> M >> b - 5. CH om. MI
oUf^- 6. M om. 6, 7.— 8. M JX j &>j A^I^JIOJI CH J^'j^ _
9. I l*^ — 10. Title varies — 11. C p~^ } — 12. C om. 11.
12-15.— 13. Mj clft*jyL»i a&f — 14. M c>^ c^» - 15. H p#c ^
M ^M^0 *J ~ 16. B ^^-J jy H «)^ ^ - 17. M om __ 18. M
Obj cttld - 19. C om. M in a J5U — 22. C iJ^f and tr. 21, 22,
A *&! with erasure above u£ prob. a fatha deleted. —

46. 1. C ^J&S^ H transp. 1, 2.— 3. H om.— 4. M om.—
6. M om. j - 7. M ^Jb) ^f M U|y 55U ^J - 8. C om. 8—12,

182

H puts 13 before 8 M ^ it A H o-i-w oW> ML v^-fcj *J B
B om. j - 9. H <jj«> j*. HM u& - H. M ;|a v^» H in /? ;b
M in /8 jli 1 ^ — 14. CH y j — 15. H c^fcX &&. _ 16. H AJJ *>' I
*3l3 C ^ 3^> M adds after 16 (cf. 13) Jl^^-jl v^aT A&I c^Ar o^
Jl*3 j ^j(*L u^ii ^JJJA - 17. H cjLAU - 18. C om. 18, 19,
H has 18, 19, between 20 and 21. M *rf >> M in /3 o..^ft5 -
19. HM ojU T ^I^J - 20. (a) H j^i-^ji C j^i-* (ft) IB jj and
so also, doubtfully CH ; M ins. after 20 JJliy- j o~~* jj^T ^ <*+&
I i»L, i-Ai*. - 21. HI A (_rL~x> H »^^ - 22. I t ifi -

47. 1. H o— a. I ojlJJ - 2. (a) C ^5^'J <j*»)^ J> jf ttttJ-« ^ H

t^ *A. HM ^5-wlJ (/?) M *<J^- C cr^.)^*1-5 H c^J^^-? M J*"^^ B
CHI (^j-.Ui.i M^ ^^UiJ - 3. C om.— 4. H jlj .Wf ^j - 5-

M ^A er^l^ HI om. o-2 CI JJU. *su( CH c^'. M cf-^A *^j^ -
6. *C om. 7. C om. 7, 8, 9. H om. 7, 8 M *W - 8. Most
copies could be read as jj — 11. CHM ^j£> M c^JL. H transp.
oob and oJl*. — 12. M om. — 13. C om. HM «*ii~

14. C Jjty H j^3 ^>*A j tjiou) (>i** C ^3 j ^*A H j^o ^ ^A^ l

15. H <^J oJt^ ^^ C OkjlJ eji^j y j M ijlj j! ^^ - 16. M

C c5jjji» - 17. C om. 17, 18. M ^J'-Xf - 19. Title varies.—
20. H &*• &^ j* M ^J'J^- 21- CM / Bjl MI of *xtf I

48. 1. C j3[- M ins. 3, 4 before 1.— 2. C om. 2, 3 HM
I U*j - 3. H ^'.Wj-Jt^^y - 4. CHM *Afj+* CHM Uj
5. Title varies, or is omitted.— 7. CH yi o*^ M ,o»*i *
B ^.x. - 8. H U> er* ^^c - 9. M j^Jl - 10. M om. 10, 11
and ins. ^JJJaJJiy 3 (_£>!» J**« * ^±£ oiby^j (Jiil^. i»;La> C ^^^ ^ —
11. C j<& £ H^J y H ijjj-. C tj n>f AAA - 12. CH Ijf^r-j H
(^tj^j- 13. H otj^L H oj^j — 14. M ^JiJJy- 15. C om.
15—18. B v^3l>- 18. H gA*3f I orig. jt corr. ^,1 M j^Jf ^U HM
^.^J — 19. M has this line as the second of next chap., and CH
add the second line of that chap, [after 19 ; CH ^f om. 3 — 20.
CH om.— 21. C o^ -

49. 1. CH e>> l* - 2. CHM ^ ^ \} ^HL ^K»| - 4. I «^ - -x
(a) I \) o^« (ft) I \} o~j CHM ins. after 5 the line ( C iJ£ )
«3J Aa. _, (Joji i.^. zj &*. } J^jJ Aa. * ±j± J&JA. jji AS' (jxX'f i^J - 6. M

? CHM J&£ for ,3-i* M ins. j after ^ — 7. M

183

8. Title varies or wanting. — 9. H transp. iJ, 10 CH for a

have »'.£ ,>;!,> 8i/ ;y ^ (H »/) »[; M in /3 ^ - 10. M om. CH
o*«j,>j H owaji yijjj — 11. H AIAJ M ^.^ B »«<>j - 13. C j^^ for
j\y^ - 14. Title varies.— 16. M om. ) — 17. CH om. 17—21.
M substitutes for 17 eAi ^A|i aCif ^>^oj| J^ * jjlij i~£x> j ^j '•a^T «sy
—18 B ^Ai— 19. I lj!>y« I iwUsi-i— 22. HM

50- I. C om. ) — 2. CH om. H add. m. r. in rnarg. A om. in
text, add. end. m. in marg. I o*acu«aJ j o>xj ^ — 3. So H and
nmrg. of I ALB; texts (exc. H) d,'i»j ^t - 4. CHM <j?^j —
6. CH _y aJU* — 8. C ^» <3ji> — 9. M i^yi. - 10. CMI
om. o in /?.— 11. H c5» o«f B *;^^}- 12. C^j J*i» CD-

15. C f+Z^j? M o*,yf ^^xa. o~JL»t^L — . 14. C ij'-i^rJ MoAt^ji -

16. M jyeljjj ^^k CH I; »l; - 17. C u>j j - 18. C jlJJ erAJ c^«>^
HML jtJo o*,,5 j^Ai I jtj.^ o*,,s jjJL* H ;U*jy - 19. C }j* ^^
H ^>> U ^Ixui M jjtxj^i^jf A? — 20. H om. M in a _>( ja. C
both ; CM and marg. of A jj,i in /?. 21. C j& j urt j c^l »;4-? - «^

-i M o*«0k£«x> ^ *A! c>^jl Xr4j - vj>~«o^j JAc ... H ou~x£

51. 1. M Ja*for(3^*— 2. M 0*^ ^JJIc-^- :^- B points
M- u«>^-? c.?A) ^i 'H^1 *^3 B ^HJJ *i — 4. HM

;W M jl«l- 5. CH om.— 7. CH om. 7, 8. M lyj
8. M Uiy A«A - 9. CH put 9 after 11. C ^ M y jj ^iu. ^
CIAB om. j C^A V( *J| II ^Jl - 10. H om. AL marg. e>iu» as altern.
for aJK MB ^jf ... A»f - ll. CH jy'a. cJ;^ B I^^H CH transp.
S^ and s>> CH ^o iJ,^ - 12. CH om. 12—14—13. B ^ .....
^ - 17. M om. H vl^ - 18- CH ^ ^J CH o-Jx*! C ^tj
•-:: — Jl^ji »^>'^ JU **A H as C, but ... d* j J'*» ... — 19. M <^J *J iyl*>
CH v'j-5 cr^1 c*J 3' ^ ^f^1 ^-1 orig. e»«ijf, e> deleta — 20. M &+£*.
V&f H vf j>i - 21. 1ALB iU C ^ »^ —

52. 2. C om. 2—6 M ^ e^- B om. j before JVj - 5. B
i^ AT b ^ - 8. C om.— 10. B vtr^ - 13. H Ij** M om.
*J OH ALB 8(>f j«ij| A^ I and alternative reading in margins of A :md B */
»Kf^d - 16. CHM ^ I tf*» - 17. MI lyfy^ — CM

18. IB -oo-J _ 19. CH^- 22. C

53. 2. H j>« M y *JU.^ - 3. I urtj for ^3 H VUA j M
vliA ^u - 4. CHM *A^ - 5. MA t»± ^4* C ji «^* j -
6. H dfj - 7. CHM *y for v_ri^ in /?. M^ ojiu, for

184

^J\^t \) — 8. HLB f first word MIA jl — 9. CMI om. first j
H &*>)£> *J •>>? «w — 10. M ) px CB ^.A) A alt. reading in marg.
- 11. CH AV.) o"*^^ M ^V a"**- Jfi — 12. H >x£lj for
ML *£k for «*lj- 14. B **l - 15. M e>3 CH

16. HB Ay*- ^f HB j3 for jy A in marg. i>3 IA.L

17. CIAB U^J- 19- H Ju J ^ M J* ^
20. Title varies. — 22. C V^&+A H oir —

54. 3. HB »f oJ^swo — G. M om. j M o.^^ &+& - 8. H
^J - 9. CH put as first line of next chap.— 12. H tj*
*~*>.j* — 14. M om. j before ^l*) C )\j*> H <>J|i - 15.
16. H transp. 16, 17. C ^itj M ^e\& - 17. I ^ for
B om. j after jl^J - 18. CH f. y ^(i yi* M *[*>/o j
19. CH of ^^*A- 20. M ij er> *- - 21. C om. w* H
M »l^ — 22. M JA^ H cUi -

55. 1. I it>3 ^ M om. j — 2. CH u3Ay.w _ 3. CH
**T MA t^ft- CH ^J j - 4. H ^ H ^j U I l-ialj Ijy AyJ B jjiA^b—
5. M om. title CH £*~J| - 6. CHM ^^ CH om. j I

7. H o~*kU M l» jj.liA ^4,1^ CH ^ **A H jl iJU+«*. M

8. M Jl*> o*>U ^j o^ifl*oy M om. j — 9. HI ^~4 M

H jmj~ IA,KJ M ^J ;A ;^ - 10. H «-<*T M J*«« ^J^b - 11. M
jiJ|<V o^ii M j** - 12. CHM j^ - 13. HM e^ ^j)^1 -
14. CHM ^ftijf^i^fd— 15. M transp. ^/ and 3^ CH ^ \j
I lj for lj C l>^3 ^C? H |>>iu — 16. C j) &k=* — 17. M
IAB ^ o^^U H jf for^ - 18. CH oU| *JU^j ^ M
^1*^ j - 19. CM o'^clj V|^L wj cJ^ - 20. H 0* cUi H adds
«~4.i<J| M adds »jlJr^t <*-~*.3jf - 21. C wtji. j<i.J| M UiU M ^AJ^ —
22. C ^ I o» « -

56. 1. CM J* 3V IALB Aij oJisuo— 2. M A^? ............ ^? -

3. M cr*t)f j il/oj jijj* JUt — 4. C u;^ ^*J »^ ^ jifj* — 6. M
^ - 7. CH om. 7, 8. M **& M »;^ — 9. H «j*j CH
Jl* HB 3^ M jyijd J'» J! M jjft - 10. C ^> d^> 11.

HMIB *i ^Jtxj _ 12. CH j+* )*•& ^\ M bis ^JJ^JA CH ^>« j JJ./0
C Ja*p^Ax> H Ja*^ (for yj ?) ^j M bis ji *J u^ti <J&* j* S* CH
^^yj^— 13. CH om.— 14. C cf!^ M ow«i ^J ^ I ^~~*& ^i
M bis lj ^J ji M bis om. ^ in ft — 15. CH om. I vJ^U*>*&« —

185

16. M ATU B ^^x? AJ - J8. I as text, ex off _/- L of _>« B oUj -

s

20. CH om. M ^ o^> M ji for tjj — 21. H jj,i/ — 22. M

MLB aJ for ^r&i —
57. 1. M i* £»-» j ijT*. CJIJA. cri>» — 3. H <-z~»\ «_*x« in a B

Al* Jt? — 4. CH om. M d>f J> I; y« — 5. CH ^ «U3 in ft -
6. H i$)b J^^ - 8. CH el3 <^& - 9. CH om. 9, 10. M
A. «j - 11. M jl for tt>f H ^*->f e/j5 C j*~> - 12. HM csj'^jj

&SS- ~ 13. M jU-li Atf oJjl» (j**^ CH (^Sjl for Jtff jl -
15. H *iy> CHMIL JU for ufilj A Jb and so B in marg. CH
«U ^a. _ 10. C JU^ in a - 17. H o-Ai in /8 — 18. M om.
H om. j - 19. CIA J^ for &* C J^ >»jl — 20. M Ji-ii CM
om. _j H j flc j o^ftj I ALB CX^AX) ^b j ^^ — 2J. M <^ t-*^
M ^1 ...... c/f ...... ^jJt — 22. C e»'jL» b^J C ^^ J ^^ <^*&* H

M y oli -

58. 1. C ^ ^\ H ^a- i^t C U;^' CM bis jj> e^j I

2. M ^i CH ^JtJ — 3. M e>xj-e j ^ I A^Jlxa. in a — 4. M
om. C <^» for ^ — o. C t-^lj ^ c — ^ y^ utij «-*'-« t^l ^U H

Jfti' jjl B JflJ I Jw - 8. C ^*3 13 M Js'j trt-cj H U^j — 9. M

om.— 10. C i^j! 13 H u/f ^3 - Jl. CH om. 11, 12, 13.— 12. M

bis •&*;$ $ *j*> * C^ A O?/0 - 14. C \Jj*) £ 3\ — 15. Titles

differ.- 16. M ^ ^ ^^ 13- 17. M o^xAsu _ jg. C

- 19. H a-J C ^jU C ^1^— 20. C
- 22. CHM

H

59. 1. A oa^J corr. m. 2 ex t>jt H >-^J jt ^ M *-^yk jl
«Jo (Jo jl ^ — 2. H <_5-j 3 t-^f- M ^| Jo.J l;j y 3 - 3. C
4. M jt ^tij — 5. H JAi^wJ j, M J14J cuiw. TALB JU *J^i _ 6.
M t^<*±+V «xij »'j i^-i 13 — 8. C J^ A)UJ - 9 C IA for <JAA H C/A —
10. CH ^-^J j — 11. M fJu, ^^ j - 12. M cy M y8 JlU 3,
lsuc j — 13. M 0 cs-i/ l^ cs^to. (i^'j - 14. H

M j4>J| c^U^> I^JJA ^ .sA *^l 0^*4 ol*i-« s^JL^ u^a. — 15. C
*^ HM dj* ^^ .sj/o *r - 16. CH ^ M ^Ijj y BH Uj H
ins. after J6 and M ins. after 17 —

*

180
y. OHM ^U^ v-,T M \j& jt - 21. CH trnnsp. ^Xc and <-&* HM

60. 1. C l*il in a M jl^r' HMIL «/+;» in /S M c^,/f ^j _, jjj*| A
altern. in inarg. jf *x> jl*i e>U~it M here ins. ow«»;|^x) v^U AJ e/*il 3 AS"y*
o.«jUjj J,^y4jjJ J.> - 2. H J^» for^*» H ^J!^ M A? j^lxiJ -
3. CH om. o, 4. M om. j - 4. M ;^ix> jjJi J^j ^ IALB ^^»a«
in a M j^a/c lALBj^j /? - 5. Titles differ.— 6. I *^T' CHM
M bis jl for J^ - 7. CHIAJj jl^H? - 8. M jlyt ^ H ^ cU -

9. JAL A*. uO B A*, cyf CH ^ ^i/^o ,>>j M ;tjL> ^f AJ^ Jiju —

10. C om. M title differs.— 11. CHM ^ IB (and M originally)
^Ml* M Jjvi a/J - 12. IALB *Cf jw H tp*. for i>iJ - 13.
Mj ^j jj C Jl-^> - 15. M Asufj IALB A&IJ M *J^)| ^** H om.
*i - 1G. CM om. j - 17. I _,^ M uk**"' - 18. M >» ^y
AJ^^XJ Jljw j — 19. H <_r-iAJ' M *»->lj M orig. )\ ^ o— ±* corr. as
text.— 20. M om. j C 0-=. AJl^jij- 21. M Ailijl H eUi .M
_3 tXSni. . ^i. j\ Jj^ B tXiA cJJi.i H om. j M U.J; ^ I and B in marg.
i^j G _ 22. C J^ ljU -

61. 3. C ^ ^i^f - 4. C £li* M ^^ A*. _ 5. CH ^^
)jj^ U^ ^ J-»^- «i*«<-« - 6. MB om. j CH «-X**» M ^J^- for
^- 8. M '; 8<iJu I A Ijjyc C As^f - 9. H tt»^»^ M 8&I -
l'>. CH transp. the two lieniisticlis A l;jyo CM yJaxil ;i i/o —

11. CIAL add o«.| after *#) C J(> ^ — 13. H ^fj CH

3 ^ — . 14. For 14, 15 C has

H as C, but puts tlie wrong hemistichs together, has oyo j J^f^
c>~xj and (J»A with in marg. JL»! ; M has the first of Crs two lines

above, follows with 14 of text, then 15 u of text, completing the

/

line with JxU Jl* OS-M jS^il J.a. *&|j — 16. B A«^ — 17. M e>t^
C 5 J««J M ^t^f <x. M ins. after 17 <Ja. ^y * cU'^ Ji .il^c *£ \} LrJ
JLfcU J^J^i^ ^ - 18. M ^oJlf MB ujlj H JU^ jjl - 19. B
transp. i_r*J and (J^ HMB vi)W>' «V — 20. H om. B !*>> M
AJ JU»- 22. CHMM bis ci C ujllVfc -

62. 1. C om. J— 5.— 2. H om. 2—5 IM ii>»y — 4. M om.

*>*

1 • *JJl cJo in /?.— 5. I f.«i>* B ^ ^^ with gloss *lf&t over ^ M

187

- - 6. CH jlaJJI-- ,> JLai - 7. CH o-^ - 8. C

.

9. M ins. after 9 c~~>|j <*S)r^ t^J^ ^J>3 * ^4*^!^ r/**9 -i^

10. C om. j in a- ll. C ou*oj- 12. L wl«*- 13. CHM
u^ b er* j; «**» M J* 31 3l~ H *» - 14. C J&^> - 15. C
oui^y^j ^^a H vj^&f (Ji.j;* y^j M i_r**y_t^ c~*^ - 19. C 8i>i*»> U —
20 CH transp. 20, 21— 21. CH j »U H jfc B ^Ij ^a -

22. M J*»3 -

9

63. 1. M «/kU»>5.j31j M jjo-Jt ^ H j±> j ^;^j I ALB (-5--y
at beginning of y8 IAL (^-jJ at end line. — 2. H ±)f ^\ H
\ - 3. CH JA J«» C 3>k 3^*4 51 - 4. CH om. 4—10.—

10. A Aijli S15- 11. M ^ ^J/j - 13. CH i^ *A M

3 I; J^A M A^J| C ^31 - 15. H Iyk3f M om. j A
16. Titles differ.— 17. C jt ^ ex j &f* — 18. CH
19. H - 20. MI om. j - 21. M om.—

64. ]. C «•=**) 15*^ H om. 13 - 2. C u"j j»^ c/T c^0 c;^3 H u*3

o^ r^ ^^ ~ 3- CHM ** ijf ~ 4- Titles differ- H om- this

chap.— 7. C 3L, j(^ for Uylj M ^Lylj jXi e>T — 8. C «-A*^

B «-£aF4j I t^i^ M (^ji^e /•&* - 10. C j^ 0'*» «i^ c?^A M OA*» *£> —
11. C om. 11, 12. M om. 11. — 12. A om., add. ead. m. in
marg.— 13. C j^ for J& - 14. AL j* for y CHMIAL
15. Titles differ.— 16. M p&e j^ - 17. HM j*£ for
CHMIA l)lk-J 1 JiSi.U H J=l*J^ - 18. CHM $*>\ CHM ^*» CM
l^'I^A H j^ !^A - 19. M e;!;«^t C om. jj> M
20. HMIA ilk-i C u^j AilA. - 21. CHM
22. M 0-0^-^5 Jl^-

65. 1. H ^vC* iujj^ii - 2. CHM ^t«^!3 B in marg. #>£
I ins. y after Cc.w»>f3 - H. C H j oi M &Lk.,

5. M om. c/f M (j^lJ om. e> — 6. M <. corr. ex
(without dot)— 7. H ly ^ - 8. M *^ (/« - 9. C ^A» for
- 10. CM o*wM> L A^*- 11. H C5«~£ I ^J(U<- 12. I
i >A- 13. CHM transp. 13, 14. M" jlj *J^?u ^A. - 15. C
fljlj B aUfljM Aib^- 16. CHM ;^ ^ e^ jjJb CHM fS ^
C oj»sr, — 18. I jt ^^^ M U-* ^AT- 19. CHB ^^ CH
AJj.iJ «;f A^jj — 22. C cr-Jt/f 3t -

66. 1. CH om. M «j j »fj ».Ai| T ALB »r, - 2. HM c^b

3. CH om. ML «*a* M fj Jft* *JLo _ 4. C jt for Ji* — 5 ]\F

- 6- OHM **** j-£ * j> M bis *J*j^ H

7. C <jr/*3- 8. CB ,^-M? HM ^ ^ I j>£j — 9. CH
om. M isy* tj ) *j>)- 10. CHM om. 10, 11. — 12. C j+\5 -

13. CH ajj vj^ai.^ j Jyli. H (3^ «^*»^«J M ^^AJ H JjAi. end line. —

14. HMIB om. j in ft.— 15. HM jUi H ^'^ - 16. CHM om.
16, 17.- 18. CH ^J* JU>- 19. CH A^* — 20. M

CH om. 20, 21.—

67. 2. M v^Uaj _ 4. CHM c?->*S- first word. - 5. MB
om. j — 9. CH add o*nf ^>>>^ **. * <^<s Jj-^* vuW*> •>_/*£* ^
(H <j->i) <^y ^^ c^t - 10. Titles vary.— 11. H v&^* -- 13. C
jS] for ^/ in a M ^ ^ *> j ^ M 3 fotj 4.5^ 1J C «-^l* in (3. -
14. H transp. 14, 15. B 13 for lj H &k> M JLaAj - ]5. C om.
M y 13 — 16. CH om. M vyU-f^ - 17. M ^+~ y «-£x>U A>6 13
c^l*-»j — 18. CH om. A om. add. ead. m. in marg. I <^}'*^ -^
«£<ui»x) — 19. M (Jtj* for ^ HI vi*<-x^ j H e)lJ last word. — 20.
AL Jljj H *J^ CIA.LB ^ly for »*Vj - 21. M
M i *W - 22. CM Jl^ CHIAL *& * -

68. 1. H (i>)j> M <x£'j t»)>^ J^v> \) oJ^li - 3. M ^ j
M ^5^ ttJ»y^« e^<> 3 tjji^l^ H ^*y f^— 4. H om. A om. add. ead.
m. in marg. — 5. M jl»J jf — 6. C om. j after <JLJ CM ^li C
Jt*x5 I JLaA/o L ol* (for cXA«x)— 7. M >> ^^y - 8. CH om.
M j^jj^y^- 9. M om. j HM jjl - 10. CH om. 10, 11.—
11. M jUJo^*- 14. CH om. 14—17 I cyUi ^ M ^iw - 16
M y ( for yi ) — 17. M om. AB jd *fj* - 18. M &»* jf -
20. C »*i* I jtfU, ^Jl* — 21. M ^1 ASyk - 22. CHL «yf^ for
AB li)'*^0 M ^J^^- for vjUnA. —

69. 1. M Au* * I ^ ^ M ^J - 2. CH om.—
M jUJ j^ M 3 »^> CHIAL 3Uij end line.— 5. M
7. CHM c/T for &\S M bis j^^ 31 CM j ^ A ^3 — 8. H om.
M cj,il$> — 9. CH om. M «-£!> ^Lk j oJy ^ ^j^ c^Lk I Om. j -
10. Titles differ.— 11. HM ^— 13. M &tf ti H f; A^C - 14. M

^j

<ij* oA-fya- cjf r[/*> *^b^- I cf«^;x> IL ^^ oi.Lo (^ ,*A.j aJUo for )8. —
15. IALB t; ^3 iyf Jfc - 16. M cxJLt *%^ I ^ b _ 17. M
«J)U*> for ^-M^ ; all texts have (>-«l<iJ| without )\ — 18. IAL &3
first word B $ CH *<x£y I 8oJi ^ corr. ex jfj M jsji ^-^3 — 19. C

189

W j* **J]j=* ]**> it>f H (3* *^f and thence as C, M |<i
— 21. M u*-*. »ij^ C *&- 22. M

70. 1. M y" ) ei^J - 2. M j^\ M cdj — 4. H om. j in /8. —
5. B fK b A*A - 6. M ^ ja. ,j«j M Aiiu ^y AJ - 7. M o*>SL, B
j*3L» H jsjjf both hemistich s M ,i)f both, corr. in marg. ,}ji)t —

8. HM e>f M ins.

9. C i^ H jUJ «y<>jy (?) M jUi i^iJ H ujUi^— 10. CH
M (JU* *\) M ^jl^^y ^/A» ty.ya^i — 11. CH t^)<*M HM

12. C Ij Ij for (3^ (3*- M ^cujUfyiAlj- 13. CHM

om., A om. add in marg. ead. m. — 14. M l*A b M j(+i for *lA«J —
15. M j|t>a* e»<\A>,s jiij j l^axJ — 16. CHM ^t'^k CM for second hemis-

t _p

tich cf-ljj^ ^;U*5 L^kf &cU. (H has this version in marg.) H <_^l*i —
18. CH \z$))jr M Jl^*» ii>T — 19, C j^*J ^V 3 3 » -? (3^""* 3 C .J"* 3' J —
-0. H (*|^A. M i>^ fl&iA.! AJ" M j^ f^y. j*& & — 21. I jb H &$>
TAB /^J ts+* M /«j ^».x> ifjiw.,5 I ?y — 22. M A^J for /««•» —

71. 2. IAL o-.t .............................. o«.| H _,» ACf- 3. M

4. M ixib M (^Ui AL altern. reading in marg. (Jl*«J MIALB jf for
lj - 5. CH om. — 8. M ii~~A oJfi J^P ^f |j *!*«. MI ^^ for^»J -

9. M ejlgij^o^** end a, and for (3 e)k.}j tuU* ^f j& jiio H cuft^i —

10. Titles vary.— 11. M ^1 M >>y^ ^ j ^JUL ijj^ji *T - 12. M
transp. 12, 13. M ^^J tjj (3^- ^j jt 8^b — 13. M j^«*> B O-«A.J H
om. j CHM »>kif — 14. C (*y oJj H ay oJj M for a A|«X«J j ^^-*Jf
i/° »;*• e>T and for /3 what in text is a. — 15. M JU* o^oA

16, H om. A om. in text , add. ead. m. in marg. — 17. H
r*i~w - 18. CH e;j u/f H «-M* HB o*»'Lj I transp. 18, 19. M

19. CH om. A om., add. ead. m. in marg. — 20 MIB om. j M
- 21. M <H^- ^»*. j *i~~a>. — 22. M fjij (j*o .

72. 2. M yj| c-yo e>^Uc ^1 C (*^-»f — 3. CH u/f v1?^ M ins.
after 3. •>>»«• >^jj'*- -#r*T v'yJ^ * *>?• "r^1119 vl^"a' A^ *^-*T
4. M ^* for (^H^ C iy *iUx» ^«> - 7. C JD^*^ csu *^ ^<^*/0 j <-:^*$' M
(3^1 owi/— 8. HI »^Ui — 9. I ^ at end.— 10. M

190

j>y - 14. H u-H^y. C end line ^-^JJ (?) - 16. CHM c>T for
- 19. M jl ay*,? - 20. M j^UJ H ~d - 21. C ^ -

73- 2. H om. ^ ALy.yi— 3. CH om. 3-8 A om. 3-8, add. ead.

«
m. in rnarg — 5. B ojyc B *^ B *1T in ft.— 6. M &xcj A »^ L

J5,x* - 9. M »yj <j£y». e^sJ b yoj«. H ^»J for ^it - 10. C om. H
,jrby. U:^ *> A*ja j^y H ^U) oj*» - 11. H c-jfy. M o^y A in
marg. yy ^A - 12. CH ^ J*f - 13. M o~J!d/ a* M y c5^3'
o — JU. j,y>if C «xiby - 14. M om. j in /?. - 15. CH om. ; A om.

add. ead. m. in marg. M oJi I ^-sw (?) A ^j»»J ex <^»*H - 16. C

f._
om. L fy M j)jj> tyK^J H 3j>;>s- H ejl.J>a. in a cJ^^ i" A — 17.

CH om. 17-20; A om. 17-20, add. ead. m. in marg.— 13. B om.
? in 0.— 20. I jijff - 21. IA «^/f jd - 22. CH t>
H (j^l \j*- iyf *^ M for this line has

74. 1. CH ^JLA- 2. CML o^*J - 3. H jUu for jUi -
4. H ins Oj*^* ^>^ U!)) ^ j>. **& &jr'^j> ^«iy ^ c^Wb
C also, but a c>y ^ (hiatus) ^1^ w£jf— 7. CH om. 7—10.— 8. M
jlki ., ^ L jUi ^- 9. M vi-yi U[)— 11. CH om. 11, 12.— 14. C
*A.y^o (i.e., AA-y^o) M transp. ^ii« and <x^i* C ojj^a. ^ — 15. H
Jo* oof - 16. Titles vary.— 18. CHM ^j ^^- 19. CH om.,
A om. add. ead. m. in marg. M *>*J cu~jJ both, and so A originally
also.- 21. M cA^ i^ <^W wf jt M TLk j ^U oo-J H l^ j ^
j^jf C d'j C om. ,5 - 22. H

75. 1. CHIAL om. M ^ JtoU*J - L>. M

8,^ M ins. ^T^Jej f») tt>J^- CUw^^J 0^.i

3. I o*3fyk - 5. C «_; ^i C ^ cJUi L ^>^ in ft.— 6. C
om. — 7. C <x£U> *£ in a M ±**jy *$ in a 1L <^3^^ *^ -A- alternative
reading in marg. 4^}^^ *3^ — 8. C *4A in a HMy *** A^A ^f -
9. CH c^Jl^^^J - 10. CH om. A om. add. ead. in. in marg. A
^w-i MIL oAto— 11. CHMI ^iJ) M ^ufti. in ft.— 12. M p& (•&*
CH A/o — 13. H cu*^ for vj^»«J M ^j^ ^y o~*^; ? corr. ex

o-*^; - 14. CH ijo j »-A»y U M c5-^>*>^ C o>y ^ - 15. CH om.
A om. add. in marg. ead. m. M it? beginning. — 16. C ^1 for e>f—
17. M tyf y b_ 19. I in a <*&f M *^k M f*Ajjy~ M t^o - 20. C
«-^j for i^*" — 21. M ijy« /** ;| _ so A altera. in marg. C writes
(*; ^ — 22. H om. ) -

191

76. 1. C v.^ J °^*3 M c:"*L/0 ~ 3> CH oni- — 4. C a>? *£ —
5. C (jr^ a1* 6. C U^S-xjdjj *Jjt *i a* M *J$U HMJAL

^yL-A ^ - 7. C om. A om. add. end. m. in marg. I &\+?. .Sj»J H for
(3 ^\A ^iixi u£b Ji.w i>j *a. — 8. C tj±- o1^ H ^A- jt M
^ — 9. M n 0 <V vs~S^ bo cXw CH ^5**)^ _/! «-^i MIALB
—11. H om. M y jj - 13. I flsj - 14. C j*i| ^JU dy ^-
15. CH om. M j tl*» MIL 3 l»jf ^ - 16. B «^T in ^.— 17.
Titles vary.— 18. C om. M y e»ti — 19. MJ^J in a C >> ^j ^
in /3.— 20. C u-jy <^^y - 21- M ^-> erf* ^ first words.—
22. CH om. -

77. 1. M c*»t *j ^x) *T H *J end line.— 2. C c5» in y8.— 3. C
om. A om. add. ead. m. in marg. H U ^Uf - 4. M t»>lij ^U.
o***L I in /? o-J^ — 5. CH om. M j Ij Ai£J _ 6. C ^J
H j ...... j By ..... y forjtJ ...... JJ M ^cyAjl *J CH f t y .r>

M ^ J*0- 8. C A*yk Cydj^J [/• - 9! M^ly - 10. CH
oni. B t)<^> - 11. M S^iU^ijlj - 13. H om. B om. 3 after «_£> —
14. M ^i-fc c^y^— 16- c b crr *** C <*+* <^l^ ^J— 17. CH om.
17—19 M before 17 inserts y jt ;(i gU J«^ d^D * y j| jb jj^j ft l} A*A
18. M Jia. u^l^J^ — 20. Titles differ.— 21. C om. M

78. 2. CH om. 2—8 I _/ first word.- 3. M y^ e^. Jt J )( I
— 4. M in a y k-ftiiJ jt M for /3 ^»> oJiJ/y^j'ji ±s* — «
a. — 5. I <v^«uy — 6. A om. add. ead. m. in marg. —
7. I criy* jt - 9- H y^tjb j ^l^j rl^ M as H but jt jb B y^K —
10. CHMI er**^ C ^ both- 11. I jyUJ ^-iJLi - 12. CH y
beginning /?. — 14. M in « ^ <>)b AT M in j8 ^jt^jb^b *juelfc —
15. M »li^»«jy y*jt ^>*i- 16. Titles vary.— 17. IAL Ajjy first
word CH (Ac for ^ M o^ ^ b ^jU y^c b - 18. C <x^»y HM ^^o
for bo — 20. CH om. A om. add. in marg. ead. m. — 21. C ^ix5 ^t
M *c ?bAj M Jac ,s)j - 22. M Jj! 1 C ^ ,J —

79. 1. Titles vary.— 3. C yjt— 4. C »l\*>— 6. H ^ CHM
om. } -- 7. H ins. c^Uiy ^**> (*l ^•^'f*5' *f *) c^1^^ f^f' *«^lxj«> «-^
8. B ^ ......... ijAi- 10. H oyjf - 12. M ^jl *|; - 14. CHM

jfjb ^/ H ^y &j*- in a - 15. CH om. M c>lj»yj» *J — 16. H

^j AJ JL» C *^ J^ Jc£^ - 17. L j; Uojb CH ^ ^ — 20. C
om.— 21. B ^JJ^ M vfy5- 22- c ora- M ^Ui^au M jb

192

80. 2. 0 om. I (i)JL> - 3. C dftj H J*J C ck uy;i j H

B fexsK j — d. Titles given to this section are inapplicable, v. note
to trans.— 6. M «>J| (^- oJf o>flA. M *>J| (Jlk c^b *J (J^yi. ^ M
then ins. o*»f ^ J^. «^b oti j! ^ ^tj * c~»| J^ASXA: Aa^. j

7. M <*-»*. j d=R-J j '-&=•> j *& j v*** I AL <*~A. j JLe ^ ,*£k^

B ,JP^. for ^U C o^t j .y M *M (j-xj - 8. H jJUu - 9. C

- 10. M ^^ ^j oixXf^A. JA. TJ c^AJt^j B o«xiliu CMLB

- 11. M *i>/^J - 12. M in a (jr^K-o tyb .jj^y M

t; (Jia.— 13. M «u*j .XM» vjk) j ._y 31 — 16. M jty^ y (
C ^^ M jL> ^*£. - 17. C eP for WJ L <*+* for ^ - 18. Titles
vary.— 20. CH ly - 21. M c>!/^ jt »^.^ -

81. 1. M **«^ ^ Axjti — 2. I ^l^jlj — 4. B e;^3 «-^ jl ^ -
5. H j>y for jji — 6. M .i^Ui^iu - 9. H jl^y ^ H (j,'J;«>J| -

10. OHM ^ C v?~^ - 11. M j3 for » M jli for ufj - 12. M
om. )— 13. Titles vary.— 14. CB AJU. CM ^j for ^j CH om.
j H (i>J for (ijj^J C /*^ - 15. C AsuAjAj M in /3
16. M ji \»\ c)^- C («UJ both. — 19. M ^ ujU-f M

20. M in a om. j M lie ^ J; j 5L - 21. M Ujj, ^ — 22. M vl<x=

82. 1. .^1 u'Lr*-' (**•-> ^-^ ^^ u"^^J H AJfjik M

•** . . .

C ^k(jfij;^ — 2. C^y ii^j c**»jt H ^^ M o—jjj^jo CB

H ^jf tjj j (^y (jJ M c — jJ jf ^j o«~Ay ^ - 4. I J^ j H
6. H c^;^ e^^ end a CH (j-yj - 7. M ;(,> for yo| _ 8. Titles
vary. — 9. M <jjj,i j Jl^ j &\A. HIB (jj^ JAC - 10. CH om. 10 to
end section.— 11. M <^£>f I <J>&tf M J.i j oU j (J^= ^p Af - 12. M
j ,3^ ;l> iji *T G - 13. M jt ^^r jAc f/ — 14. M ;L» ^j M in (3
c^k;U B >s. - 15. MI in /? oJyi jj^ - 18. B sjf&iu ^U - 19.

.o - 20. M UA —

83. 1. M Ijjl *^^*. - 3. Mom. 3, 4.— 4. B om. Lyj begin-
ning A ^yj ......... .iy/.' -- 5. MA (.yU-sT AL ^M*; M ins.

9. M Jf j>;fAJ M in /3 Jf - 11. M o—xj - 12. M »j >> M
«-ftkJ — 15. Titles vary.— 16. M <x;T H om. jf in a L *»J| in y8. -
17. M vJ^ J °43 C C*^* H C?y M jt ^ — 18. M
C ^j — 19. M om. — 20. CM UWJASW for ci
21. CH om. 21—8 next p.— 22. I o

193

84. 1. M »^/ *ie - 2. MAB ^-*-J - 3. M
-it — 5. M pi**- in a M y° o^^y — 6. L <^UpJ ^)«^ IAL
f - 7. M o-J for ^>i — 8. M ins.

10. C *gy - 11. M }* fof e/ CHM ^U - 12. CIAL **> M
I^*jj5(£ — 13. H Auyj M transp. Jf^i^ and **»j) M c'j'*- <*!+*• —
14. L ^tiu M «x> for o*.^ - 15. MB J«AJ - 16. M «s^y. H
e;X<>U - 17. C \))\ Jt C ^ for ^ M ^Lj^ last word.— 18. C
;(>> H jlili at end a HM c)^** M end line )\6 )**]— 19. C cjM j —
20. OH om. 20—21.— 21. M «Wf both M wfj A om. 21—22, add.
ead. ra. in marg. — 22. H om. —

85. 1. CH j\ **A OH _/* c^T M reads

2. M o.m. 2—6 CH tjl end a CH ^Li - 3. C <*•** cjfj A^*-J CB

M

without article. — 4. H «V3' CB e»>j j *^xi C c — 1^( JA»J b —

6. HB om. j C om. ** — 7. H om. M «xiu - 8. M for /3 has

fti tj:^ — >j (^l^? H ins.

11. H om. M &\yS - 12. M ^ for J^ - 14. H *£ ^ C
H ;>-» j ^^-^^j^ - 15. H JV.j^ M tj t^J^ — 17. CM first word
U-Ai H in /8 t; J^= - 18. C |j c>l^i^ c;t-J ^ IjJj H c)l-J c/^J &*j
f; e^x M/for^e/— 19. M Jfei ^ U C «jU>j C .ijL;;^ —
20. I, and A altern. in marg. ,5>*>^t! in a, &j£ ^li/ .> in /?. — 21. M
in a *j|jj 13 j^ ;ii j| CH cu«U; 13 CH in (3 cw|.x> 13 M last word c;«—

86. 1. B 3^ - 3. GIL > ^Ux, C J^^RX, C
H for ft has c^-«| ;^ ^y ^(^jt ^ j ^A M

c^»— 4. CI t^ M O^|;J.SI*A- 5. Titles vary.— 12. C *i B in
ft J>j*> — 13. IALB in a <x»j/ ^ &.>&*. ^ in ft *a*ju. ^r o^a. |^ —
14. HB j JC^ - 15. CHM j**)* - 16. M first word ^ HM
transp. Jtob and Jf,il3 — 17. C. ^1 )\ ^j) — 18. H f>i |j ^.i^J c^ —
19. C om. 19-2 next p.— 21. M o>iLe for e^b —

87. 1. IALB l«3U in a - 2. H oj(; - 4. C om. M in a jf for
of M J^U (>i)Ux) jj _ 7. I tjfcfj for (3Jfj - 8. 1A u>f oa. CH

194

for I; &** - 10. CH om. 10-12 A om. 10—12, add. in marg.
ead. m.— 12. M j JUT - 13. MIB ^U - 15. M om. I j o^
C om. y — 16. CH Oj«>. j £3; x^j) so I orig., corr. in Oj^- rn. 2
C f~^> f~>»> j (.>»! <vi^. *£A. I c>'a» f~^ - 17. CILB o-»*J in o C ^yt
AJ H (*£<». J^ ^f M f£u». Sf^jAJ c/T I f-^- corr. ex f£^ C u/f
ii in £ I fcyyiu - 18. HM AJ for j M in 0 J3b - 19. I om. ,
CHM jsirf jl ;K j - 20. M aAl^ U AT M ^b^ ^— 22. CH
M t-^ftvj ^fy ^ o^a- i_£a* C t^i3 C ^ jt L OM« for

33. 1. CH jj o-. - 2. C om. 2—5 H t H oJ» - 3. M

jt for o/f — 5. M ins.

^ 13 tS'ij— r*V (_^<^ cs'ji) tyj! (cf. 9)

6. C has ;8 same as 8 /?. - 10. H Lwf J.^RX U ejU. - 11. C u^lai
0 — ^ ^3' f**^ M ^; for j^U) — 12. M *O»-j M o—lii &\A. CHM
* lyf - 13. I ^-3)^ H j ^8*9 - 14. H c>T^ M c/jy y

15. C ^ fjxuo U cJofj - 17. H in a c^;^« — 18. CH &

20. M oiLw AJ r— 22. CMAL a-tUi ^. M om. £> M ^iti *-

89. i. ILB^SJI.^ ^fy — 3. c om. 3—10 HMB **jf\ i

M ^iiA***,^ — 4. HMI Jlto lw,i - 6. M ^^l - 7. H
8. HM vf o^ ^3 u,fy o^ H ^ixj t; cJ^y - 9. H e>lj e,^ ^^ M
e^ »l^ I e^ V^ B e^ j &K B om. j in (3. — 10. H ^ ^ ooiUi
L *-K- 11. M om. CH J>p C oj^aj — 12. C j? f Or ^ M

^03)^*.^. J.3— 13. CH 31 ^*A - 14. M *iU> M ^4 for y H cjl»^j
CHB <H~; H v^flM y - 17. HM om. 3- 18. H om.— 19. C
.5> M ji) _•&** >j)j.S> I j& — 20. M *> J*— 21. C
^l jt ^ H oy».3t/ M isl+»Kj**ij*> A- — 22. M om. 3 M

90. 1. H ^*±jvy CH J-< CAB ^y- 2. CH om. M
in /3. — 3. CM in ft &J H in /3 ^j^ - 4. C ^yi jf
H e)1^ y M <^« c)l»J - 7. ML om. j — 9. C first word U HM
first word y - 12. M ^^ J£ j c>^ C ^j ,M 3t ***> C c>Ly -

13. C *** **& ^ M fb*> AJ'y. (.f^^f C yj-a. JUa.' M ^ for o^ -

JJ

14. C oixw *i — 18. CI ^i j*^ M y^ L5-y CHM ^*^ M ^fy^r0 CHM
,>*; — 19. IALB om. H ^^ ) C c^r^ C ajlii — 20. M ojlw in a
,yl3 in j8, but the several hemistichs of this and the preceding

195

line show much confusion and many variations in the several MSS. —
•21. C. om. —

91. 2. H I; JA* - 4. H first word ^ - 5. 0 om. 5 —8.—

6. M *i*j HM jV - 7. H *A M erf J*& j ^ j> — 8. M ejfy^-

k£_,— 10. Myk^.^ CH j^U, M jj&jj CM.jHcjj- 12 IB

8^» for *;*uj - 14. M ^tj-i $ ALB <_£& H JAC ^ 0> B om. last

- 16. M es^J C5J^ ^ *J& H *&? ~ 17- HM u~W — 18
M ^ — 19. CH om. 19—22.— 20. I vf —

92. J . C <x£l« oJ,i M for (3 &tti\ jr* is**& >* ~ 3- Texts ins-

with variants C in a c^1*-*;^ M in a i^T^ji HI ciW ;«i M in

C j^iUjj^auw H ^^j^J — 4. H A^-^^c A^ C *Uo^- 5. CHB

tJU« j -^ <-»^ M om. ^ — 6. Titles differ. — 7. M in ft om. •,] -
8. H jf ^y^ M j*ij-J — 9. M in /? om. j HIALB J~!^ for j «^>J—
10. M ^*/ — 13. M atj for vf — 14. H t^wk o!^ - 15. H
*> Al C ^Jtfwoji— 16. CH om. 16—18.— 17. M ^13 : |y ^
iJj- 18. M »; ^^ - 19. C ^ for ^ — 20. Titles
differ.— 21. H »U^| - 22. M 8*£ 15 -

93. 1. I J)^5 - 3. C om.— 4. C JL. — 5. C ^ J^ ;* H 3
in a for AJ — 6. C e^? ^f ^*x^ H ^^J ^^ M e^J t; - 7. M c*1.^
T-1--' C (^ii' tt))j> - 8. M in a j*^ <& C o»^»J (^ ^^1*^ M in ^3 ^
H^»o.a5- 9. C om. 9—15 H ».>/ — 11. M e)^^- uSjb HMIB
oJL» - 13. B a for U - 14. H om. - 15. H ^ L jl^ M
H o^e- *-^lJ B om. j — 16. C om. j — 17. C om. j H
kA» M (Jo for >*- I ) iijA> I o»*« ... c^K at end of hemistichs
for ci> ... o — 18. Titles vary. — 19. C om. second hemistich and
onwards to second hemistich of next section exc. 94, 16, 17, 18; H
G J&* M y^ j» IAL b for j H e)U- jf *1T — 20. H <JU>U M
J»la. — 21. M ^ to^ —

94. 1. H ^=su — 3. H transp. the two hemistichs HM
oil M uMT for ,JMJ H j dJ - 4. B <? oif AL in 3

H o; jf t^A^ M <ko>*} vi*3^ — 5. IB do.Uu - 7. M (j/o /*^aeu M

^b — 10- H J1?"*' — 11- HM in a AiCi H in ft *i u<A M
in /8 *iC-_ 13. HM ^ f or y - 14. H om. L utf jjljLf— 15. M
ly« for ») B ^l M 4^;l?4'-» — 17. M ^«T H o.!^ CB

196

18. HB o-j M Jtfj* »* ;yFM» i/ - 19. Titles differ.— 20.
C L*j*> y M ins.

of, — » cyiLa. JL-+OI * arty °-^ — 5

*

21. M Uj L£Ui; — 22. MI

95. 1. C c>L<e*,> and so also H originally; M in ft *^A — 2. M
— 3. M »•>£ for alitf - 4. H oka/ M Jfci ^^c - 5. C
om. 5-10. M (joi^l *» — 7.

.
8. H hiatus after ^A*» M /JJi^x«^*» j L altern. in marg. /JLs ciy^j** B

• "*
altern. in marg. /*lj j c^^-4 — 9. H, and ALB altern. in marg. c£b

for Jb H om. j L ;y in /8. - 10. M y ^fysu ^^ - 11. H om.
CM Jij ^ I in /8 ^f - 12. M ^ly dA,yb CB I; J^i H _£o
for v.^ B ij^J — 13. CM oti^jj M ,i;t*J for ,>)Ui — 14. M o«>^

C end both hemistichs ^ M ;3^a. J*^ ) <-£b H ^^ — 15. HB;b
ML yt> H f*^^3 Ji* M ^»-«A. ^^P - 16. M «^f;Uj ^ ^UJL, ^.15 -
17. M J*c »-<JL* |/y> C in a om. j M j| jsU^~J|— 18. Titles vary.—
19. C om. HM &*.}5( I J&»jt> - 20. CB >* -

96. 1. CH e«B«wi — 2. CH om. M in ftjf— 3. M for ft has
j] ai o»0kasu C *-^$j M ins. a line with first hemistich
ai I?) j wii^ cu~>» and second as text 3 /? except *J) j for
*a*jj — 4. B in a om. first j MI om. second j C o^jtjl C tj^wjl^i —
8. H in a o~~x£y C om. ^ — 9. C ^t^ixA - 10. M om. C f«Xc jl
C jytA*- 11. C om. 11—16 M ^T H ;b tf- 12. H jUU lj MIB
.iilj b — 13. H «iJ ^^T AL c'ii^r^- — 14. H (_pJ^ H (_^<>^ii M js^
for *J - 15. HM om. j — 16. M ^Iwiy^ ^f o~~jj e^v^ M

^.(^ojj — 17. M _jj,i u**^ ^ M l>^ ii^^ J u*^ — 18. CH y first
word CMI I; J+* H J*P H t; in ras. MH J*« for ^*c — 19. M
/»lc M ojL«| H in /3 om. j M ins.

20. MI ;yii*> — 21. I J^HJ for <xib H &y» c^Uwf ^^-o — 22. B
C om. ) —

97. 1. C (J^t IB, and A altern. in marg. ^j-* — 3. C
ii H, and B altern. in marg. «-oi& AL altern. in marg. «-»
jjxw. M (J**» C in ft om. j H o,i ALB all give altern. in marg. o^ —

197

4. C om. 4-8 HM JUx> - 5. M oJj for JU M ty» Ji\^ jl H
M ins.

so also I, but u$t and ,>l*J i^s^^j3. — 10. C first word £&£ H
H A*j*- 11. M U«- 14. M*Tj — 15. Titles differ.— 16. HM
I*,} u/f CU~A H ;^U for iblj - 17. H ^Jb kJ^j C in ft prf »-&*• —
18. CHM in ft f/y> C ^ — 19. CH om. 19—22 M vllij I oJli£ —
20. M U. for U - 21. M U for U — 22. H

98. 1. C beginning ^ H jjiJ..^ - 3. C *J last word.— 4. C
for ^ M <^>y^ C ^-o x^f for «Jo ^f - 5. M ,_£& j - 6. C
M vi~^io ^^Ai ,_^aJ - 7. M **y* H OJLJ ^ H o^jlj ]V[ for ft
has cusu^J dac <j^1j J>i ti^- M ins.

*

8. CHM eHt M o-jji e>W^ I «i*-l oU»- CH ail^ — 9. H om
9—10.— 10. M om. M ins.

11. I ^>» for j# C corruptly

12. M for ft has o~-yyR~x> tH.i;^;^. u^AJ - U. H oJ, for »'^ M
V^us for (y- 15. Titles differ.— 17. M *a*yb - 21. M J«=w —
22. CH om. B Jtff j B ^Uj M

99. 3. M in ft v^j - 6. I ^ f or oo - 7. C **> for ^J -
8. M *w;«M »}/ - 9. I ALB end a ^ M j*> for ^OA— 10. CHM
in a orn. ) M <^J cuJU=>. j ArtX^ H at end «MA. — 11. HM A^jla. M
j*^;^ C in a om. j - 12. HMB c^+* CH ^*b for »j/> — 14. M
^|;i— 15. M^-y- 16. M t^- 17. CHM cx£^) ^^ LB d^>
both,— 20. C om. 1 Ai^j end line.— 21. CHM oJlU— 22. CHM

t_>vO J >—>Vt| ——

100. 2. I Jlc all but M ;^ j ^»^ j ^'**» M for /? has c^l;!^ lX<*

f -

AA * - 3. M U) J^ C » *t; ~ 4. C «yl^ C t^b HA

; all but C insert here

^^ J**j*J.y* ^&~* c?f

(HM J^lj — )

6, C (jl/*'0^ H trt-^0; all except CH add

A

PK Sana'i, of Ghazni, d. (ca. )

6549 1150

S353H2 The first book of the

1910 Hadiqatu'l-Haqiqat or the .

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